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THE 



LIVING FOECES OF THE UNIVERSE. 



In the Beginning, Elohini — the Almighty Forces — created. — Gen. i. 1. 

T am El Shaddai — the Almighty God — Walk before Me and Be Thou Per- 
fect. — Gen. x^ii. 1. 

lu the Beginning was the Logos — Wisdom — Divine Intellectivity. — 
Jno. i. 1. Pnov. viii. 12-36. 

God so loved. — Jno. hi. 16. 

Hear, Israel, Jehovah, our Elohim, one Jehovah. — Detjt. vi. 4. 



THE TEMPLE AND THE WORSHIPPERS. 



KNOW AND GOVERN THYSELF. 



Whisper strange secrets in the Whirlwind's ear, for those who sow to the Winds. 



^f j 



BY 




GEORGE W. THOMPSON. 



r 



PHILADELPHIA: 

HOWARD CHALLEN. 

New York : Sheldon & Co. ; Boston : Lee & Shepherd ; 
London ; Trubner & Co. 

186G. 









^x*^ 



Entered according to Act of Congress, in the year 1865, by 

George W. Thompson, 

In the Clerk's Office of the District Court of the United States for the District 

of West Virginia. 



" The Living Forces of the Universe " presents a new Method 
and a new Philosophy. Its Method is entirely different from, 
and more comprehensive and inclusive than, any which has pre- 
ceded it. It destroys and yet preserves Rationalism by more 
inclusive and complete elements, and by higher forms and a purer 
synthesis. The world has been seeking and there has been for 
a long time a presentiment of this Philosophy or something like 
it. Dr. Huntington, of Boston, Mass., has given a clear antici- 
pation of it in the tenth sermon of his " Christian Living and 
Believing." This work fills the exact conditions of his singular 
and remarkable anticipation as stated in the fourth division 
quoted below. Those who are accustomed to reflective thought 
wili see, at a glance, that this work is not the result of his con- 
clusion, for that gives no indication of the Method, the pro- 
cesses, the elements, or the facts, nor does he seem- to realize, or 
but faintly, the comprehensive breadth, nor in any precise or 
philosophical manner the deep foundations, on which the author 
of the Living Forces rests his system. This work is new in its 
Method, new in its processes, new in its mode of presentation, 
new in its doctrines, yet as old as the Thought of Creation, and 
as fresh and as reconstructive as the moral necessities of the 
day require. 

Dr. Huntington, pp. 188-192, says : — 

" Setting aside notions purely Pagan, and keeping in the line of 
the nominal belief in one God, there are three distinctly marked stages 
in the progress of opinion about the natural world, with a fourth to 
come. 

" The first of these is where the natural world is regarded as divine 
only as to what appears to be extraordinary or exceptional in it. 
Thunders, tempests, earthquakes, eclipses, famines, pestilences, are 
thought to betray a divine presence. Or, in human affairs, sudden 
accidents, unexpected deliverances, strange coincidences. God is a 
God of occasional interference, not of constant regulation and anima- 
tion. Not all our daily affairs and the regular processes of creation 
are subject to his watchfulness, and charged with his indwelling spirit; 



11 

bat nature is liable to arbitrary visitations from -without. The relig- 
ious sentiment feeds on the marvellous. There is a piety of surprises 
and alarms, — \uUvmltiu aL, r u r ioo die. God is : order of na- 

.lent. beneficent growths and noiseless motions, bat 
- loud jars and grotesque anomalies. r mnch there 

of special provi de n c e s: it is not Providence at all, but intrusion 

-sation, perturbation. Of course this -will be a God of violence 
and of terror. And tie name of this first view Trill be Superstition. 
The supernatural is, then, srr:. s 

•• The second is exactly opposite to this. ention is 

ae law-side of nature, and does not see that there is 
-rsonal Trill acting freely an; thin nature or abont it. It 

bent on getting r eptions th _e Maker 

»"** V o * an»iwi«j fcr a»«J*ri«g wnmrkmw, Sre Virtually it deD)€: 

tyrrilMal world, with all its nobler, varied and glorified forms of life. 
There are men so absorbed in the regular processes of the universe as 
to be iuBwuihlp. both tc al and to its holy 

. 
-reliance is pat for devout trust: a 
which vanishes away, for faith and hope and charity. 
The future is all dark, without promise or resurrection. 
TV ■■■!! nflliii hi itifiriiMi The supernatural is denied. 

The third, which is unquestionably a great advance on the other 
two, is where God is believed to be over both the natural and the spir- 
itual world, but only to the fipmroal These two worlds are driven 
wide apart Thus the only religions purpose answered by nature is 
to furnish a convenient supply of figures and illustrations for 
discourse. In those who have a lively admiration for p*i*»jm1 beauty 
the"- w up a sort of fanciful, poetical, sentimental piety 

those who distrust and despise the material world, asceticism. Chris- 
tianity and cre atio n are sundered, though God joined them together. 
s kind of naif-belief. The soyi u al u i si is caorntiaHr —real; and 
- nee of miracle, where it is introduced into theology, has a 
materialistic cast, as if the high and self-attesting truths of Christian- 
-nd the soul woe actually d ependent on proofs addressed to the 



ere is a fourth condition, — or naff 6e. yet, — where At' 
'mad me aoiiit o af mre teen ami Jet w be parts of erne plan, 
Creator. The laws of the one are recognized to be exa: 
ous, mom, identical, with the laws of the other. There is not only a 
resemblance, but a correspondence: the things of nature being found 
zs of the spirit of man, good and erf;: and all the things 
of nature having their counterpart in the wpmtnal world, whether life 
or death, health or disease, clouds or sunshine, serpents 



Ul 

Christ's instructions are full of these things ; and they are not acci- 
dental comparisons, but are meant to bring God's works together into 
the closest unity. So says the Apostle Paul in a passage which com- 
mentators have only partially and superficially comprehended : ' The 
invisible things of Him, from the creation of the world, are clearly 
seen, being understood by the things that are made.' He is the God of 
the insect as much as of the archangel. In the original design of the 
Creative mind, each was meant for the other, — everything in nature, 
great or small, star or starfish, to meet and answer to something in 
man. This at present may be Christian mysticism. But it will be 
Christian faith. All the strong tendencies of true science, as well as 
of Revelation, are bearing in this direction. They tell us that when 
God formed the lowest living creature, already man, with brain and 
heart and immortality, was in his thought. In every department of 
knowledge and thought, unity is the reigning idea. All interdepend; 
all belong to each other ; all serve each other. And this is the Chris- 
tian doctrine. Revelation is to find each of its great practical truths 
confirmed in the universe. The sovereignty of God ; his personal and 
free presence to every part and particle; the disorder of sin or disobe- 
dience to law; the remedy for that, or reconciliation; the necessity of 
a second or spiritual birth to restore and complete the natural man, — 
have dim types in nature. And, above all, — what now concerns us 
most, — there is hinted the reality of a revelation of what is unseen 
and eternal, through appropriate and pre-adapted forms that are seen 
and temporal, in connection with the ministry of the Son of God and 
Son of Man, as a mediator belonging both to earth and heaven, or 
rather as having both these belonging to him. In this view, the Chris- 
tian miracles become not only credible, but what we should have a 
right to expect; such breakings through of the spiritual upon the or- 
dinary world as a mediator's ministry would probably bring with it, 
and the only rational explanation of the beginnings of Christian his- 
tory. 

"As to this Revelation, then, the first of these four views I have 
mentioned — superstition — is ignorant of it; the second — skepticism 
— rejects it; the third misinterprets it; the fourth — faith — finds it 
full of blessed meaning, and brimming at every point with a heavenly 
inspiration." 



THE CLUE TO THE CONCILIATION OF REASON AND 
RELIGION, AND THE INSTAURATION OF LOVE. 



In passing from the Being to the Nature of God we are com- 
pelled to reason from Ourselves ; for from ourselves, from our 
own Higher Nature, a pathway is found to the Highest Nature 
of all. — Christ of History. 

So must the laws and phenomena of the human mind he cor- 
rectly analyzed and clearly defined, in order to obtain a clear 
Insight into the Intellectual System of the Universe. And just 
in proportion as the clouds and darkness hanging over the 
phenomena of our own Minds are made to disappear, will the 
Intellectual [and Moral] system of the world which God has 
" set in our hearts " become more distinct and beautiful in their 
proportions. — Bledsoe's Theodicy, In. vi. 

And God said, Let Us make Man in Our Image after Our 
Likeness ; and let them have dominion. — Gen. i. 26. 

He, the Logos, the Word, was in the World, and the World 
was made by Him. — Jno. i. 10. 

I will pray the Father, and he shall give you another Com- 
forter, that he may abide with you forever — the Spirit of Truth. 
— Jno. xiv. 16, 17. 

Let Us make man in our Image (eluuv, LXX. t27S*) after our 
Likeness (o/xocoolc, LXX. H-ID"!). The Alexandrians taught 
that the eluuv, image, was something in which men were created, 
being common to all and continuing to man after the Fall as 
before, Gen. ix. 6 ; while the dfioiuoic, the likeness, was some- 
thing toward which man was created that he might strive after and 
attain it ; Origen, Princ. iii. 6 : Imaginis dignitatem in prima con- 
ditione percepit, Similitudinis, vero, perfectio in consummatione 
servata est ; cf. in Joan, torn. xx. 20 ; Trie dignity. of the Image is 
perceived in the first state of man, but the perfection of the Likeness is 
attained in the Consummation. And the Schoolmen : Imago secun- 
dum cognitionem veritatis, Similitudo secundum amorem vir- 
tutis ; The Image is according to the Cognition of Truth, the Likeness 
is according to the Love of Virtue We may expect to find 



Vlll 

mysteries there ; prophetic intimations of truths which it might 
require ages and ages to develop. And without attempting to 
draw a very strict line between e'ucuv, image, and dpoiooie, like- 
ness, or the Hebrew originals, I think we may be bold to say, 
that the whole history of man, not only in his original creation, 
but also in his after-restoration and reconstitution in the Son, is 
significantly wrapt up in this double statement; which is double 
for this very cause — that the Divine Mind did not stop at the 
contemplation of his first creation, but looked on him as " re- 
newed in knowledge after the Image of Him that created him," 
Col. iii. 10;- because it knew that only as partaker of this double 
Benefit would he attain this true end for which he was made. — 
Trench's Syn. N K T. § xv. 

You say, Who can believe that in one God there are three 
Persons 1 Observing that by the three Persons we do not un- 
derstand three individuals, but three distinct relations subsisting 
in one nature, I ask in my turn, Is this mystery more incom- 
prehensible than the eternity of God ? — Protestantism and Infi- 
delity, c. iv. § 2 ; F. X. Weninger, D. D., Miss, of the Society of Jesus. 

In the Beginning God created. — Gen. i. 1. 

And the Lord God said, Behold, the man has become as one 
of Us to know Good and Evil. Gen. iii. 22, 25. The New Man 
which is renewed in knowledge after the Image of Him that 
created him. — Col. iii. 10. Christ Jesus who, of God, is made 
unto us Wisdom and Righteousness. — 1 Cor. i. 30. God is Love ; 
and he that dwelleth in Love dwelleth in God and God in him. 
1 Jno. iv. 16. Love is the fulfilling of the Law. — Rom. xiii. 10. 

Stir up the gift of God which is in Thee . . . of Power and of 
Love and of a Sound Mind. — 2 Tim. i. 6, 7. 

And may the God of Peace sanctify you in all things that your 
whole Spirit, Uvevpa, and Soul, ^vrft, and Body, Ztifia, may be 
preserved blameless in the coming of our Lord Jesus Christ. — 
1 Thess. v. 23. Heb. iv. 12. 

To as many as received Him — the Logos — Wisdom — gave 
he power to become the Sons of God. — Jno. i. 12. 

God is a Spirit, and they that worship Him must worship Him 
in Spirit and in Truth. — Jno. iv. 24. 

God hath revealed them unto us by his Spirit, for the Spirit 
searcheth all things, yea, the deep things of God. — 1 Cor. ii. 10. 

What man knoweth the things of a man, save the Spirit of 
man which is in him 1 — 1 Cor. ii. 11. 



TO THE STUDENT OF NATURE AND OF LIFE. 



There is herein a union of the philosophic, dog- 
matic, and didactic styles, and these frequently in 
the same section and at times in the same sentence. 
It is a philosophy of dogmas. It offers solutions for 
many of the Contradictories which have appeared 
in all the philosophic schools, from the earliest to 
the present time ; and it tenders Conciliations of 
the Dogmas of all religions, creeds, and superstitions 
which are capable of being resolved into a consen- 
taneous, harmonious, and progressive system for the 
culture and advancement of Humanity. It sets 
forth a System of the Universe predicated on the 
demonstration that God is an All-Mighty, All- Wise, 
and All-Loving Being. Its Method is a novelty, 
yet is as old as the Teachings " about all Galilee." 
The philosophy is legitimated in the Method and 
its processes, and no dogma is stated without its 
demonstration and its appropriate and syntactic 
designation in the universal system. Theological 
Dogmas which have controlled the actions and 
guided the conduct of the most highly gifted per- 
sonages, through many centuries of the past, when 
legitimated in broad and deep foundational processes 
which include all facts and all elements of the life- 



movement of the Cosmos, acquire a rich value for 
mankind. 

Truth and Dogma must be, in their didactic uses, 
positively affirmed, for Truth is the final concur- 
rence of human thinking with the processes of nature 
and life, unfolding in subordination to their primary 
laws and ultimate ends. Truth should be didac- 
tically enforced, or it is empty, useless, and vain. 
Independent propositions may remain, yet, incapable 
of conciliation. It is a great weakness, and it may 
be a great wickedness to oppose such independent 
propositions one against the other, when each of 
them, by itself, is capable of reasonable or satisfac- 
tory demonstration. Take each demonstration of 
the true for the truth so far, and perhaps in time, 
as by the resolution of many previous doubts in the 
search after Truth, the conciliation may come. 

Those whose minds are filled with a love of Truth 
and a desire to reach forth personally to God as a 
Personality and to return to the earth for the dis- 
charge of serene and solemn duties, can, with a clear 
and open mind and loving heart, move through the 
Temple of the Universe, and see the many Worship- 
pers and Workmen in their different stages of Ad- 
vancement, from the infancy of tribes through the 
gradations of life and history, and catch some sys- 
tematic view of life, and more or less intelligibly 
and lovingly discharge their duties in the unfolding 
series and cycles, on and still on, or else sink down 
and still down through the long ages, and it may 
be through the multitudinous worlds. Those who 
are prepared to follow the Clue of the movement, 



XI 



already placed in their hands, yet firmly legitimated 
in the processes herein instituted, and in some 
learning of the past and the present, with a heart 
full of hope for the future amid the ruin around 
and the mutterings of threaten ings in every part of 
the world, will see from one standpoint that it is a 
Philosophy springing from an elementarily Foun- 
dational Religion, and from another, that it is a 
Religion springing from an elementarily Founda- 
tional Philosophy. It is the Coordination of both. 

If the language is somewhat new, it is necessarily 
so. A new philosophy cannot be transparent in old 
expressions, and old dogmas which have hardened 
into forms unsuited to the living, wants of the age 
must, in their legitimation, seek new exponent terms 
for their underlying truths. A New Life must 
appear in a New Form, albeit that Form, as in all 
life, may be composed of the disintegrated elements 
of older forms, Greek life could not have been 
manifested in the Egyptian forms, nor the Roman 
in those of the Greek ; and modern thought and 
feeling could not be realized or conveyed in the 
forms of the Middle Ages, and German, French, 
and English modes of expression, confused and per- 
plexed with their various meanings and diversified 
applications, growing out of precedent conditions, 
are unsuited to convey a life of Love and Thought 
and Actuation which may embrace and fuse and 
comprehend the Whole. The language, adaptive to 
a life of cfo's-envelopment with its manifold activities, 
must differ from that of its germinal m-velopment, 
although it must embrace it. 



Xll 



There are no novelties here, except in the method, 
yet all is new. The foundations of what is written 
have been given to me by a solemn instruction 
through strange providences and sad vicissitudes, yet 
maintaining through all an earnest and open spirit 
of inquiry and of receptivity. They ask no faith 
or belief except on their demonstrations of Truth. 
We are in the Movement of a great Prolepsis ; and 
under these strange and instructive Providences, 
obedient and trustful, I would discharge my solemn 
duties, and, amid the madness of the distempered 
times, would contribute to restore Peace and Char- 
ity to men's bosoms, or to reanimate a new race 
rising into manhood. At such a time and to such 
fresh minds I would commit the gift which has been 
given to me — the Life, the clearer and purer Life 
of Old Truths, from a serener standpoint, vouch- 
safed nearer to the elementary, the Essential Foun- 
dations. 



CONTENTS. 



BOOK FIRST. 
CHAPTER I. 

PAGE 
FUNDAMENTAL DEFINITIONS AND THOUGHTS . • .1 

CHAPTER II. 
THE ELEMENTS, FORCES, AND MODES OF CONSTRUCTION . 64 

CHAPTER III. 

SUBJECTIVITIES ; OBJECTIVITIES J AND THEIR SYSTEM OF 

CORRELATIONS . 79 

. CHAPTER IV. 

METHOD. — SYSTEM. — FATE. — PHILOSOPHY. — GOD . . 136 

CHAPTER V. 

THE TOOLS, THE INSTRUMENTALITIES, AND THEIR USES . 185 

CHAPTER VI. 

MATERIALS OF CONSTRUCTION IN FURTHER DEFINITIONS . 250 

CHAPTER VII. 

LAW, PROGRESS, VICE, EVIL, SIN, JUSTICE, GOD . . 307 



BOOK SECOND. 

THE PHENOMENOLOGY OP NATURE AND LIFE, OR NATURE AND 
LIFE AS REPRESENTATIVE OF AND PHENOMENAL OF ONTOLOGIC 
BEING. 

CHAP. 

I. LIFE J THE INWEAVING AND.. CONCRETION OF FORCES. 
II. THE TRINOMIAL ROOTS OF FORCES AND THEIR BOND OF 
UNION. 

III. THE FHILOSOPHY AND THE SCIENCE OF THE PHENOMENAL. 

IV. INSTINCT — THE KEY OF THE PHENOMENAL. 
V. THE TRIPLICATE POWERS IN MAN. 

vi. actuosity ; will; conscience;, responsibility; 

GROWTH OF HUMANITY. 
VII. INTELLECTIVITY ; LOGIC ; RIGHTS J MAN THE TEACHER 
AND LEARNER. 

vin. love; forces; feelings; fanaticism; morality; 

CONCILIATIONS ; CHRIST ; GOD. 



BOOK THIRD. 

ONTOLOGY AND PHENOMENA IN THEIR PROLEPSIS. 

OHAP. 

I. ACTION AND REACTION OF PHILOSOPHIZING IN ITS HIS- 
TORICAL MOVEMENT. 
II. GROWTH AND LIMITATION OF INTUITION AND IDEATION ; 
THE GROWTH AND LIMITATION OF RELIGIOUS THOUGHT. 

III. BEING, IN ITS HYPOSTATIC COESSENT1ALITIES. 

IV. GOD, THE ETERNAL CENTRE; THE MECHANICS AND LIV- 

ING FORCES OF THE UNIVERSE. 
V. THE PROLEPSIS ; MATTER NECESSARILY CREATED, AS A 
NECESSITY AND MORAL PROPRIETY OF THOUGHT ; 
ORGANIZATION. 
VI. EL-SHADDAI ; THE OBJECTIV-FACIENCY OF DEITY. 
VII. OMNISCIENCE ; THE GOD-INTELLECTIVITY. 

vin. orma; the god-love. 

IX. THE DESPOTISM OF FEAR; HISTORICAL NORMALATION. 
X. THE FREEDOM OF THE NORMALATED TRIPLICITY ; THE 
INTONEMENT AND THE ATONEMENT. 



BOOK FIRST. 



DEFINITIONS AND FOUNDATIONAL THOUGHTS. 

The authorities adduced are the most orthodox and exclusive 
in Religion, the most approved in the respective Sciences, and 
the most conservative in Philosophy. 

In the References, throughout, the Numerals and Figures, as 
follow, will refer to the Books, Chapters, and Sections of this 
"Work ; thus : I. iii. 15, is B. I. c. iii. § 15 ; and II. vii. 31, is B. 
II. c. vii. § 31, &c. 

Well knowing the tendency to degradation in vulgar, rude, 
animalistic, and human Imaginates, and in a language which 
corresponds with and embodies them, and conscious of the 
necessity of pure Ideas and of the proper dignity and exaltation 
of expression which should accompany them, the latter have been 
adopted, and rather than lower these to the standard of a life 
-which needs all elements of purification and elevation, a Glossary 
of a few words, not current among general readers, is added 
with the hope that the work will be more widely useful and 
acceptable. B. I. c. v. § 26 ; c. vi. § 40. 



GLOSSARY. 



Accidence. A property or quality which may or may not be 

superadded to a thing, or to the condition of a thing. That 

which may belong to the thing, but is not essential to it. 
Adumbrate. To shadow forth from an inner light. 
^Esthetics. The science and culture of matters and forms of 

taste. 
Afferent. Nerves which carry inwardly or from a ganglion of 

originating force communicating sensations or nervous 

power. 
Afflatus. An inblowing, inbreathing of spiritual life or power. 
Antithesis. An opposition or reverse power of action or mode 

of thought. 
A posteriori. I. iv. 4. 
A priori. I. iv. 3. 
Autocthon. One who rises or springs from the ground which he 

inhabits. 
Automatic. I. i. 32. 
Autonomy. I. i. 27. 
Autopsy. I. i. 31. 
Axis-cylinder. The central substance of a nerve-fibre. 

Caudate. A ganglion or nervous centre with a tail-like pro 

longation. 
Causal. Containing in itself the elements or an element of 

causation. 
Centripetate. Tending or drawing to the centre. 
Ckarlatanerie. Science or art prostituted to fraud or quackery. 
Circumfer. To flow or bear around and touch at every point. 
Commissural Fibre. The rudimentary brain of the lower orders 

of animal life. 
Compages. A system of structure of many parts united. 
Complement. That fulness of quantity and quality — the content, 

which makes a thing or subject complete. 
6 



XV111 GLOSSARY. 

Concrete. Is opposed to the mere abstract idea — the empty 
form. It is that union or concentration of all which is 
necessary to constitute the substance of the thing and give 
• content to the Idea. 

Congeries. A collection of several or many organs to complete 
a body or aggregate, and make it a more or less perfect 
whole. 

Consubstantial. Substances which in cause and effect produce 
similar or identical results. 

Contingency. I. i. 12. 

Contour. The outline that defines a figure. 

Convolute. The* brain presents the appearance, somewhat, of 
leaves in the bud or petals in an opening flower. Each of 
these convoluted may well be supposed to have its office or 
function. 

Coordinations. I. i. 4. 

Correlations. I. i. 6. 

Cosmos. Cosmical. The system of all the systems of the 
heavenly bodies. — Cosmical matter, the various kinds of 
substances and forces of which the stars, comets, planets, 
&c, and all they contain as such, were formed. 

Diaphanous. Transmitting light, intelligence from beyond. 

Differentiation. I. i. 25, 29. 

Discrete. That which is separate in virtue of its own distinctive 

nature. 
Dynamic. I.*i. 25. 

Ectype. The impression ■ — the thing made from the type. 

Efferent. The nerves which carry out action or motion. "Where 
the afferent nerve enters the axis-cylinder of the efferent 
nerve it may well be supposed, here, that the impulsion 
given to the' afferent is continued by the efferent without 
break or modification of the original impulsion. I. i. 30 ; 
vi. 11. Where the communication is not thus direct, but 
the afferent force is distributed to a number of ganglia or 
nerve-cells, other modifying forces may be called into action. 
And where it is communicated to the Autopsic Self, it may 
act by the independent organism placed under its deter- 
minate control. 

Egressus. That movement by Avhich the Self goes out of itself 
as it were, into nature and life. 



GLOSSARY. XIX 

Emanation. The movement towards the formation of the Cos- 
mos, which implies that the transforming forces are mere 
developing spontaneities. 

Embryology. The forming rudiments of things acting under 
natural causes. 

Endemic. Special to a people or tribe in a locality, as a physical 
or mental disease. 

Entity. Something having a discrete, positive existence. 

Exacerbation. Passions, affections, sentiments, or conditions of 
organs in which they are not merely excited, but unnaturally 
inflamed and morally or physically diseased, so as to pro- 
duce diseased and malignant action. 

Fascicle. A bundle. A number of observed facts or phenomena- 
referred to the thing in which they inhere or from which 
they make their appearance. 

Filamentary. In threads or thread-like connections. 

Functionalize. The inweaving of forces and giving of organisms to 
each vegetal and animal thing, by which it performs, executes, 
that which is proper to each organ. And as many organs 
have particular functions, each is severally functionalized. 
Properly, all created tilings and forces are functionalized. 

Fusiform Spindle-shaped. Thick and tapering to each end. 
A shape of a ganglion. 

Ganglion. A mass of nervous matter forming a centre from 
which nervous fibres radiate ; and is of various forms, as 
caudate, fusiform, stellate, or spheroidal ; and when one fas- 
ciale so radiates it is called unipolar, or two, it is called bi- 
polar. See Efferent. I. iii. 

Genesis. Creating. Producing. 

Geotic. All terrestrial causes which act upon and modify the 
human system in any locality or place. 

Germinal. An improvement and perfecting by growth and 
culture. 

Gradus. The ascent by which the Self unfolds into higher and 
still higher forms of life. 

Hemiplegia. A palsy that affects one half of the body. 
Homogeneous. The same in every part and in the whole. 
Homologue. A lower form of organic structure, having a likeness 
of form and function to a higher form of organic structure. 



XX GLOSSARY. 

Hypnotism. Somnambulism, or the artificial state of mesmeric 

sleep. 
Hypostatic. Hypostase is discrete essence or substance or 

power. 

Idea. Ideate. Ideation. I. vi. 40 ; v. 16. 

Identity. Discrete essence or substance. I. ii. 14 ; iii. 18. 

Ideological. Those mental processes confined exclusively to and 
in the Intellectivity. 

Immanent and Permanent are to a certain extent antithetical in 
philosophy. Immanent is applied to forces which are made 
by the divine constitution of things intrinsic, inherent, in 
virtue of which they continue to act. Permanent is the con- 
tinuous and immediate presence of Deity moving the Forces. 
The latter is Pantheism. 

Implicate. The inwoven and correlated system of the Cosmos. 

Inosculate. United by opposition or contact so as to communicate 
from one to the other. 

Insistent. I. i. 35 ; vi. 7. 

In situ. Fixed in place. 

Instauration. The restoration to moral order. 

lntelligential. Having intelligence inwoven in it, but not con- 
sciously intelligent. 

Inter. In composition of words, is — between ; intercurrence. 

Internuncial. I. i. 30; vi. 11. 

Introspection. The power of looking within one's self and .sep- 
arating the passions, affections, and intellections in their 
kinds and forms of action. 

Intuition. Intellectual insight by and of the simple cognitive 
power of the Self. 

Isothermal. The lines around the earth having equal degrees of 
heat. 

Libration. The power by which one passion or affection is 

brought to affect or balance or counterbalance another. 
Locum tenens. Place of occupancy. 

Macrocosm. The Cosmos in its living forces, dependences, and 
working correlations ; and the word has been used alwaj's as 
having some resemblance in the microcosm or the organi- 
zation of man. 



GLOSSARY. XXI 

Menst7uums. Substances as recipients of forces and from which 

forces can be resolved and separated. 
Mobilized. Moving with an aptitude of motion or action in 

itself. 
Modality. The quality of being modal or giving form. 
Momenta. The movement-power. 
Mow. To grimace ; distort the face. 
Mysticism. I. iv. 2, 12. 

Nonnalate. I. i. 33. 

Nationalize. I. v. 28. 

Noumenon. Those substances or subsistences which underlie 

actual phenomena. It is the thing or force which is notion- 

alized. The discrete identity. 

Objectiv-facient. Setting over in independent or quasi-indepen- 
dent entity. I. vi. 10. 

Ontology. The science of foundational causes. That from which 
primal causations are initiated. 

Opinion. I. i. ; v. 29. 

Orgasm. A condition of excitement and turgescence of an organ, 
usually applied to the venereal passion. It is the particular 
functionalization which gives excitement and tendency to 
action in any and each passion, appetite, affection, desire, 
&c. I. iii. 11 •; v. 11. 

Orma. I. v. 33. 

Oscillate. Swaying between and in virtue of its own ten- 
dencies. 

Paradox. That which is true and proper in one condition of 

things, and false and improper in another. 
Permanent. See Immanent. 
Permeate. To pass through without rupture or displacement of 

parts and fill the interstices with that which permeates. 
Persiflage. Bantering talk or trifling style of treating a subject. 

The witticisms of the buffoon. 
Perspicacity. Acuteness of mental discernment. 
Perspicience. The act of acute mental discernment. 
Pervade. To pass or spread through the whole extent of a thing 

and into every minute part. 
Plastic. I. i. 42. 



XX11 GLOSSARY. 

Predicate. A predicate of fact is that which is truly affirmed of 
something, and without which it is not that which it is in 
its true entireness as a complete whole. A predicate of 
language is something affirmed of a thing which it may or 
may not possess without destroying its identity as a com- 
plete whole. 

Primordial. Original forces. First movement of forces. 

Prolepsis. I. i. 42. „ • 

Psychology. The Science of the Soul. The art of introspective 
self-analysis. 

Psytations. I. v. 10-14. 

Quasi. That which is so, but not wholly so. 

Racemate. To form and grow into clusters. 

Rationalism. Philosophizing exclusively in ideological processes 

Redactive. Giving form. I. i. 20, 28, 40. 

Redintegrate. To renew ; to restore to a full or perfect state. 

Reflex. Reflex act. I. vi. 6. 

Relation. I. i. 7 ; vi. 23. 

Repercussing. Where cause which produces action in one organ- 
ism is conducted to another, and that is put into action, this 
last action is a repercussion. It will be seen by close in- 
trospection and observation that this is the mode of action 
in animal and most of human psychical action. It is the 
unbroken movement of the original cause of movement. 
The self-conscious Self can. frequently break up this move- 
ment and prevent the repercussion ; and it can from on the 
other side send down forces by which it will play off one 
passion or affection against another, or restrain action. 

Solidarity. I. i. 34. 

Somatic. Relating exclusively to the body-life. 

Spheroidal. A flattened or prolonged sphere. 

Sporadic. Scattered, disjointed, not systematic. 

Stabilitation. I. i. 12. 

Static. Resting in place by mere weight. Attractive force. 

Stellate. Star-shaped. 

Sub modo. In some special limited form. 

Sustension. Preservation of identity in substance or form. 



GLOSSARY. XX1I1 

Synchonic. Existing at the same time. 

Syntax. Union of things in connected system or order. 

Teleologic. The End which is foreseen and involved in the pro- 
cesses from the beginning and consummated in the End. 

Transcendental. I. i. 41, 42, 43. 

Triplicate. Three diversities which are necessary to make a 
whole, and produce the proper action of each and of the 
whole. 

Ultroneous. That determinate action of the Self in which the 
triplicate powers are concerned, though it may be in differ- 
ent degrees. 

Vesicular. Having small membraneous cavities. 

Zoic. The immortal life as distinguished against the biotic — 
body-life and the psychic life — a distinction palpable in 
the New Testament in various passages. 



BOOK FIRST. 

FOUNDATION STONES. 



CHAPTER FIRST. 

FUNDAMENTAL DEFINITIONS AND THOUGHTS. 

Man is a Tripiicity in Unity. He is Body, Soul, and 
Spirit. 1 Thess. v. 23 ; Heb. iv. 12. In Body, he is a 
congeries of organisms bound together in an inclusive 
organization, which gives him his form as man, while 
each organ has its appropriate form for the content and 
exerci'se of its special function, and thus for its operation 
and manifestation. These organs are correlated, in vari- 
ous manners, to his special soul-organisms, each, with 
their organic powers of functionalization. In Soul, he is 
a congeries of organisms, in which is infolded and in- 
woven the soul-forces of his psychical nature, as cunning 
in the fox, ferocity in the tiger, secretiveness or theft in 
the crow, &c. &c. These soul-organisms are correlated 
to various organisms of the body for outward manifesta- 
tion and connection with external nature, for receiving in- 
fluences from without, and for transmitting outwardly to 
nature and into life ; and they are correlated for transmit- 
ting these influences inwardly to the Spirit, and from the 
spirit, by its autopsic powers, to the various organisms, 
1 



2 B. I. c. i. § 1. 

both of these soul organisms, and through them to the 
corporeal organisms by which it acts on nature and in 
life. In the Spirit are found correlations of certain forces, 
which, to use for the present the language of philosophy 
and theology, are known as will, by which it acts, objec- 
tifies itself, — of intellect, by which it thinks, selects 
motives, forms plans, devises ways and means, and de- 
termines its places and times of action, — and the feel- 
ings, which are of its affectional nature. This is man's 
spiritual Triplicity in Unity. To unfold these elements 
as foundational in the spiritual nature of man and as co- 
essential in Being — God, and to catch the filaments of 
their correlations, require a new Method in philosophy. 
Such new method is proposed, and a legitimation and 
conciliation of many of ike contradictories, which have 
confused and confounded philosophy, and made religious 
dogmas odious and sometimes contemptible, is the aim, 
and, it is believed, is the success of the Eedactive system 
of the universe, built upon the method of Intusception, — 
a going into the organic functions of nature and life, and 
reenlifing them, and comprehending them in virtue of 
these threefold spiritual powers of the self, which are the 
image and to be made the likeness of those powers by 
which all things were made that are made, by which 
they are sustained and operated, and through which they 
are to be restored to order and consequent harmony. 

1. Intusception, abbreviated from Intussusception, is 
a term to which much importance is attached. It is an 
old word with a new meaning. It is, from its reverend 
use by one of the most learned writers of English phi- 
losophy, that the word is now borrowed and used in a 
sense, analogously, derivative from his meaning. In 
his system it meant, that accordance or agreement, that 
transparency of the body from the light or influence 



B. I. c. i. § 1. 3 

of the spirit, and the nature within, by which the com- 
plete appearance, the frame, contour, actions and ex- 
pressions of outlook, as well as of speech and con- 
duct, is the direct representative, the intelligible picture 
of the internal man. Man becomes the diaphanous 
ectype of the inner spiritual self, as he is moulded and 
moulds his surrounding organisms, from instant to in- 
stant, in their animalistic propensities, their human de- 
sires and purposes, and in his higher spiritual manifesta- 
tions of autopsic willing, intellectualizing, and loving. 
This is stating it more fully than he had intellectualized 
his own conception. The person is thus a symbol, 
moulding to represent the beast, the man, the viscous 
spirit or the holy influence within, as the one or the 
other temporarily or permanently prevails. In looking 
on a well-known and thoroughly comprehended neighbor, 
we see in his very conformation the prevalence of animal 
passions, obstinate will, mere sentimalities, high moral 
qualities, the habitudes of a purely natural temperament, 
or the culture and grace of life as they shall engrave 
their effects. These are so presented in, and consociated 
with his appearance, and so uniformly characterize men 
of the same respective qualities, that the one suggests the 
other with a sense of conformity and fitness ; and they 
furnish model illustrations for the works of artists, the 
copies of actors, and the judgments of general character. 
It is seen in the cunning of the fox, the ferocity of the 
tiger, the boldness of the lion, and indicates the quali- 
ties of many of the varieties of dogs, and is appreciated 
in all distinctive knowledge of the animal races. In 
this view, to a higher spiritual observer, and absolutely 
in the sight of an omniscient intelligence, the whole 
form and structure of the man becomes, as from instant 
to instant he moulds himself, consciously or unconsciously, 



4 B. I. c. i. § 1. 

the exact ectype and adumbration of the inner man. 
II. iv. Thus man suffused, enlifed by the elements of 
his own intelligibility, is read by the intelligences around 
and above him : so man reads animal natures, as well as 
his neighbors, in their forms and habits, and thus catches 
the correspondence between spirit and bodily form, be- 
tween functions and organisms, — between creative pow- 
ers and redactive forms. The instinct of each animal is 
inwoven in its special organism ; so the varied instincts 
of the human* race have each its representative organ, as 
that race has its psychical organism placed in juxtaposi- 
tion with the instinctive organisms for correspondence 
with the autopsic self, and to end in the subjugation of 
this spiritual self, or in its control and mastery over the 
animal and the man. In the* full and matured observa- 
tion of life this outward similitude in men and animals 
is seen to involve the fact of a corresponding similitude 
or identity of inner organization up to certain points 
of instinctive and psychical powers. The cunning in the 
fox or other animal is but cunning in man ; the sagacity 
in the elephant is sagacity in man ; the song of the mock- 
ing-bird is music and poetry in man ; so constructiveness 
in the bee and the beaver have their respective organ- 
isms for inherence and manifestation, and are homologous 
to similar but more complicate organisms in man, yet 
connected with other and higher endowments in the 
human races. Now observe that in all organic as well 
as crystalline nature there are certain hidden and unap- 
preciable forces, except in their intelligential and intel- 
ligible effects, which produce and mould into form and 
qualities the separate organism and subordinate crystal- 
lizations of each thing, and that there is to each thing a 
correlation of forces which subordinates these organisms, 
and their differentiate forces to the respective form of 



B. I. c. i. § 1. 5 

each thing. To intuscept and know nature and life, the 
self must do more than cognize these redactive forms, 
for it must enter into the forms and reenlife them, and 
catch the forces which build and mould them, and in 
some manner live the very functions which operate J in 
them, Thus man intuscepts the cunning, the ferocity, 
the sagacity, the constructiveness of animals, and the 
intelligible forces of the crystalline, the vegetal, and the 
animal kingdoms. 

"A discussion of the problem of human Sociology 
would, therefore, only be completed after a study of the 
same problem in the entire animal series, a task requir- 
ing varied and profound knowledge of natural history 

and comparative anatomy The social problems 

presented to us by animals are a fitting introduction to 
the social problems of man." — Drapers Phys. 603. 

"And this strange fact of the progress of the human 
brain is assuredly a fact none the less worth looking at 
from the circumstance that infidelity has looked at it 
first. On no principle, recognizable in right reason, can 
it be urged in support of the development hypothesis ; 
it is a fact of foetal development and of that only. But 
it would be well should it lead our metaphysicians to in- 
quire whether they have not been rendering their science 
too insulated and exclusive ; and whether the mind that 
works hy a brain, thus ' fearfully and wonderfully made/ 
ought not to be viewed rather in connection with all 
animated nature, especially as we find nature exemplified 
in the various vertebral forms, than as a thing funda- 
mentally abstract and distinct. The brain, built up of 
all the types of brain, may be the organ of a mind com- 
pounded (! ?), if I may so express myself, of all the 
varieties of mind" — he should have said — of Func- 
tionalizations. — Foot-Prints, by Hugh Miller, ch. xx. — 



6 B. I. c. i. § 1. 

The truth and the confusion of these remarks will ap- 
pear. 

" If we investigate the condition of the various orders 
of vertebrate animals, which alone admit of a compar- 
ison with our own species, we find on the one hand 
great differences among them with regard to both their 
physical and mental faculties; and on the other hand a 
not less marked difference as to the structure of their 
brain. In all of them the brain has a central organ, 
which is the continuation of the spinal cord, and to 
which anatomists have given the name of the Medulla 
Oblongata. In connection with this there are other 
bodies placed in pairs, of a small size and simple struc- 
ture, in the lowest species of fish, becoming gradually 
larger and more complex as we trace them through the 
other classes, until they reach their greatest degree of 
development in man himself. That each of these bodies 
has its peculiar functions, there cannot, I apprehend, be 
the smallest doubt ; and it is indeed sufficiently probable, 
that each of them is not a single organ, but a congeries 
of organs, having distinct and separate uses." — Sir B. 
Brodie's Mind fy Matter, 43. 

" Wherever there is organization, even under the sim- 
plest form, there we are sure to find instinctive action, 
more or less in amount, destined to give the appropriate 
effect to it. This is true throughout every part of the 
animal series, from man and the quadrumana, down to 
the lowest form of infusorial life. When we consider 
how vast this scale is — crowded with more than a hun- 
dred thousand recognized species,- exclusively of those 
which fossil geology has disclosed to us — we may be 
well amazed by this profuse variety of instinctive action ; 
as multiplied in kind as are the organic forms with which 
it is associated, and all derived from one common power." 
Sir Henry Holland, cited id. 178. 



B. I. c. i. § 2. 7 

Carpenter, II. P. § 568, says on this subject: "Hence 
the cerebral hemispheres of man include an amount of 
nervous matter which is four times that of all the rest 
of the cranio-spinal mass, more than eight times that of 
the cerebellum, thirteen times that of the medulla oblon- 
gata, &c, and twenty-four times that of the spinal cord. 
The average weight of the whole encephalon, in propor- 
tion to that of the body in man, taking the average of 
a great number of observations, is 1 to 36. This is a 
much larger proportion than that which obtains in most 
other animals ; thus the average of mammalia is stated 
by M. Leuret to be 1 to 186 ; that of birds, 1 to 212; 
that of reptiles, 1 to 1321 ; and that of fishes, 1 to 
5668. It is interesting to remark, in reference to these 
estimates, that the encephalic prolongation of the Me- 
dulla Oblongata in man (being about one sixteenth of 
the weight of the whole encephalon) is alone twice as 
heavy in proportion to his body as the entire Encephalon 
of reptiles, and ten times as heavy as that of fish." 

And Dalton, H. Phys. 364, says: "The number and 
relative size of these ganglia, in different kinds of animals, 
depend upon the perfection of the bodily organization in 
general, and more especially on that of the intelligence 
and the special senses." 

2. Nature is intusceptible. Intusception is the con- 
scious ingoing, the discriminate injection of the self into 
the forms and processes of nature and life. It is herein 
used to designate the whole of the processes by which the 
self gains knowledge of the whole of the moving forces 
which furnish forth nature and life. It is by injecting the 
self — by interpenetrating, transfusing — by going forth 
from itself, as it were, in some or all of its psychical 
movements of willing, intellectualizing, or loving and infus- 
ing, interfusing, circumfusing with its consciousness — the 



8 ■ B. I. c. i. § 2. 

conscious self, with these very powers of the self, that 
which is made the object of knowledge, that man obtains 
the diverse knowledge of nature and of life. It is the 
self in its own appropriate functions of specific actions 
which moves forth and acquires this knowledge ; that is, 
without the capacity to will, and without actually willing, 
it cannot understand aught of will in others; without 
intellectivity and without actually intellectualizing, it 
cannot comprehend intelligibility or intelligence in aught 
else ; so of the affections. This necessity for Intuscep- 
tion holds equally whether the object of cognition is 
without the mind, that is, is objective or is within, and of 
the proper self, that is, is subjective. The method of 
the process will come up more clearly when applied to a 
subjectivity in and of the self. That which is purely 
subjective cannot be cognized in its simple subjectivity, 
but must be made objective to the self by reflection, 
— by a reflex act of the mind reproducing the act, 
intellection or affection, for the purpose of being desig- 
nately examined ; that is, it must be reproduced in the 
consciousness by a voluntary process of reenlifement for 
its examination, or it must be caught in some of its 
effects upon its corresponding muscles or viscera before 
its effects have faded out and be thus intuscepted — re- 
enlifed. So in objectivities ; they are only apprehended 
and comprehended, each of its kind, in proportion as the 
self infuses and circumferes or enters into them in their 
construction or processes of production or action. Every- 
thing, therefore, must in a certain definite sense be a sub- 
ject of knowledge before it can properly be an object of 
knowledge — of cognition. The first step towards cogni- 
tion is the reception of sensations in, within the self. It 
is the modification of the self by the object cognized, and 
it is the self going to, into, and around the object, and 



B. I. c. i. § 2. 9 

taking note of all the points and qualities of the object, 
and supplying, in all cases, from itself — from its own 
animalistic or psychical or spiritual nature or the whole 
of them, the intelligible elements in the object observed. 
In the currents of different cognitions, by their frequent 
repetitions, are given the uniformity and verity of the 
modifying objectivities and of the psychical and spiritual 
elements concerned in the conscious operations, thus unit- 
ing subjective processes and objective existences — even 
when the subjective self is made the object of investiga- 
tion. To illustrate again : in all of the animal natures 
there are inwoven, concreted in their organisms, cer- 
tain instinctive impulsions, some common to all animal 
natures, and others specific and peculiar to each respec- 
tive class, as cunning, constructiveness in special forms, as 
wasp or beaver, ferocity or intensive combativeness ; now 
thoroughly to apprehend and appreciate these, the self 
must possess and possesses a corresponding organization 
of organisms in which is also concreted the same or simi- 
lar impulsions of organic forces, and so the self thus pos- 
sesses not only the animalistic impulsions, but a capacity 
which, while it includes them in this manner, is also 
susceptible of and combines a more comprehensive and 
regulative character of forces. But the self is, ordinarily, 
but a spontaneity, until it reacts on its own instinctive 
spontaneous impulsions, and becomes self-conscious of its 
motive powers, animalistic and psychical. As the self 
psychologizes its own action, it gathers and improves its 
method of psychologizing nature and life. Thus the sub- 
ject, the objects, and the elements of the self's subjective 
cognitions, namely, the animalistic impulsions, its actuat- 
ing, intellective, and affective forces, constitute the intel- 
ligence of the subject and the Intelligibilities of sub- 
ject and object ; and are thus grasped by the self in the 



10 



B. I. c. i. § 3. 



process of Intusception, that is, by the self going into and 
thus comprehending the complement of its own nature. 
To be comprehended, all nature must be psychologized, 
and until then, nature, or so much as has not been intus- 
cepted — psychologized, will be to the self a dry and 
unmeaning mechanism, without intelligible dynamic, plas- 
tic, autonomic, instinctive, or autopsic forces ; and will so 
remain until the self, in some sense, through its own in- 
dicative organisms, functions — psychical functionaliza- 
tions, grasps the ontology of the inner forces producing 
phenomena — facts — facta, the things done or made or 
in action. As the method unfolds, it will be seen that 
nature and life, with their stabilitations and moving 
forces, dynamic, plastic, autonomic, instinctive, automatic, 
and autopsic, are but phenomena from a Spirit of the 
Universe, and which to be understood are to be psychol- 
ogized by the self — each self, by culture through its cor- 
responding organisms, from the highest point it can reach 
up towards the throne of the Omniscient. The Spirit of 
the Universe can only be psychologized by a correspond- 
ent spirit in a congeries of organisms which will bring it 
into correlation with nature and life on the one side and 
with this spirit on the supersensible side, and thus it can 
intuscept that universe and be brought into a realization 
— a clear vision — a sense of the action and working- 
power of that Spirit in the Cosmos. God Knows ; Man 
Learns. 

3. In all subsisting existences there is the substance — 
the substratum of the thing with various qualities which 
uniformly characterize it in such combination, that when 
we find these qualities in such combination we give the 
substratum, or rather in the present state of philosophy 
and science, to these qualities combined by their unifying 
base, a designate term, as chalk, marble, a rose, a horse, 



B. I. c. i. § 3. 11 

a man. What the substratum is we cannot perceive or 
know, as a positive knowledge. The same materials of 
nature which make the destructive nitric acid, make the 
life-sustaining air, only they are in different proportions ; 
the same materials which make the grasses enter into 
the composition of flesh, and the chalk and the marble, 
are moulded into wheat and bones, and the diamond is 
but charcoal. Thus are the changing accidences of na- 
ture seen. Ascending from the plastic forces, changing, 
constructing, resolving, and reconstructing these elements 
of nature, and assimilating them for higher uses to the 
autonomic forces, differentiated into specific germs, life 
moves forward into the vast families of the vegetal and 
animal kingdoms, each with their ancillary organisms 
subordinated to the special tjpal idea of the species and 
the individual of each species ; but what the differentiated 
autonomic base of each is, which makes each what it is, 
we may name in their collective, concrete results, as 
chalk, rose, horse, man, but do not know their differ- 
entiate bases. We do learn and know that there are in 
them certain well defined and exact correlations, by 
which, under given circumstances of philosophical con- 
tingency, they Unite or dissolve, — that there is a compo- 
sition and resolution of forces, and that they are by such 
unknown base of germ forces so adjusted and directed, and 
carried onward, and moulded into form as to produce the 
intelligible and orderly working of the elements of nature 
into specific functional organisms, with correspondent and 
fairly uniform forces and forms. That is Intelligence, in 
a variety of moving forces, consociated with these forces, 
and being in itself, as will be seen, a positive force, is in- 
fused and incorporated into all the acting forces and 
stabilitated elements of nature and life. In virtue of 
these intelligent moving and stabilitated forces, so incor- 



12 B. I. c. i. § 3. 

porated therein, they act and react on each other, in and 
through their correlated adjustments, so as wisely and 
well to produce the vast systems of the vegetal and ani- 
mal kingdoms with the specific and diverse organisms 
suited to each and each part of each. This Intelligence, 
so concreted and inwoven in all things, when subjected 
to another Intelligence in this life, possessing a fitting or- 
ganization for its appreciation, is Intelligibility in objects. 
This Intelligibility speaks directly through the symbol 
and its agent-forces created by this Intelligence and in- 
woven therein, to the cognizing — the intellective self — 
on this, as it were, the outer and the objective side. The 
more elements of Intelligibility which may be incor- 
porated into created bodies or forces, or the more clear 
and effulgent the Intelligibilities which are gathered from 
the various symbols and their acting forces, to the high- 
est exercise of autopsic Intelligence, the more clear will 
be the elements of Intelligibility beaming through them 
from the uncreated Forces. Man is the more or less per- 
fect lens converging and transmitting the beams of light. 
Thus the more certain, as Intelligence in force after 
force, symbol after symbol, species and class after species 
and class, is intuscepted by the self, will become the 
cognizance of the Intelligibility of all created things and 
of the primordial Being, until his Intelligence will be 
seen beaming down — raying out through all our realms 
of life, and through the myriad-folded system of the 
heaven of heavens. These Intelligible forces will be 
seen, foundationally, to resolve into spiritual forces as the 
air and the acid are seen to resolve into the same two 
identical gases and give an objectifying, creative power, 
a redactive, directive intellectivity and an affective, lov- 
ing Personality which insouls and rules the Cosmos. 
" God, a pure Spirit, being the beginning and end of all 



B. I. c. i. § 4. 13 

things, it is clear that all things, in their beginning and 
end, must be spiritual. This being the case, material 
things are phantoms that have no existence, or, if they 
really exist, they must have their beginning through 
God and for God, which means that they exist through 
the Spirit and for the Spirit." — Donoso Cortes, B. II. 
c. v., Catholicism and Socialism. 

4. So the more Intelligence in the cognizing agent, 
the subjective self, with appropriate organisms, and the 
more perfect the elements of Intelligibility, combining 
into beauty of form, color, and life in created existences, 
the more enlarged and perfect will be the knowledge 
made up of the cognitions by this perceptive, this sub- 
jective Self, from a world of such existences. So the 
more perfect organism given to the human Autopsy, 
the more perfectly will it intuscept and understand the 
Intelligibilities as they are concreted in nature and life 
from the coordinate forces of the creative Being. As 
the Intelligence in the Self increases, and the Intelligibil- 
ities, thus concreted in objects, increase, they are seen to 
expand through the gradations of dynamic, plastic, auto- 
nomic, and instinctive creations, and ascending to the 
autopsic forces in man; and standing on this summit, 
this Self will see these simplifying from their manifold 
differentiations into the trine Coordinations of the 
objectiv-facient Power, the Intellectivity and the Love 
of God. Intelligibilities, then, are those qualities in- 
wrought from the Divine Worker by which objects in 
their actual constitution and in their correlations are and 
may be understood : Intelligence is that which under- 
stands — intuscepts the Intelligible. The Intelligible, it 
must now be stated, embraces more than the mere une- 
motive or uncreative Intelligence incorporated in nature 
and life. To make the whole system of nature and life 



14 B. I. c. i. § 5. 

intelligible, it must be seen that in all the movements of 
that nature and life there are always inwoven and moving 
forward, in the harmony of their intelligible action, the 
coordinates of His objectiv-facient Power, Intellectivity, 
and Love as positive forces. Thus the highest Intelli- 
gence in man or animal, or in the working forces of na- 
ture, is but Intelligibility from the coordinate forces of the 
Deific Worker ; — and thus the messengers of God to 
man are those in whom are embodied the highest degrees 
of Intelligibility from his Intellectivity, his Love, and his 
Actuation — the power to do good, and thus to know and 
bear his message — to love, and to infuse love into the 
orders to whom they are sent. They each must embrace 
an actuating power to do, to act, to objectify forth from 
himself the new life of Love and Thought and Actuation 
into the lives of others. Thus is such agent the prophet, 
the revelator, whether, as in the formation of a new spe- 
cies in the geologic eras, he is a new and distinct creation, 
or, as in the order of the successions, he is the product 
of secondary causes. In either case as foreseen and pro- 
vided for he is deific, as such agency. But as he is thus 
fully inspired and prepared for his divine work, so are 
those to whom he is sent to be correspondingly prepared 
to receive ; for the message must fail if the messenger 
cannot bear it, or those to whom it is sent cannot, from 
any cause, receive it. And without Intelligence — men- 
talized organisms in the tribe or people, the Intelligi- 
bilities of the messenger cannot be interpreted — intus- 
cepted. 

5. Intellectivity in these its acts of intusception, in- 
telligibilities in the elements of discrimination furnished 
in and by the symbols and movements of nature and the 
acts of life, in the intelligible forces inwrought into ex^- 
istences in their concrete and adjusted correlations and 



B. I. c, i. §§ 6, 7, 8. 15 

interpellences, and as they are inexistent in the coordina- 
tions of Being, exhaust the whole scope of human in- 
quiry and cognition, and even that of angelic creatures. 

6. Correlations are those intimate or those possible 
adjustabilities established, or, at least, which are found 
existing, between force and force and forces and matter, 
which give rise to the movements of nature, as they 
are perceived in organisms, orgasms, functions, crystalli- 
zations, &c, as gases produce water, as germs grow into 
their specific animal or vegetal forms. They are the 
interchangeabilities of action and reaction. They are 
the participancy or community which subsists between 
things of the same kind, and the adjustable compositions 
and resolutions of forces between different things. The 
term is also used for the actual and adjustable intercor- 
relations of the three spiritual forces in the Self, namely, 
by which the Self consciously or unconsciously adjusts 
the willed-power, exercises the Tntellectivity, and controls 
or gives intensification to the emotions. There are, also, 
correlations of antagonisms ; forces repel forces. 

7. Relation is the order in time and position in 
place (space) of all ideas and ideations as they arise in 
creation or move into manifestation, and of all existences 
or symbols or things produced, and the order of their 
phenomenalizations. 

8. Cause is potential or actual efficiency. Potential 
cause is efficiency at rest. Primal cause — caussa caus- 
sans — is the efficiencies producing existences and each 
its own self-efficient and essential phenomena. Primal 
cause is the evolution of coordinate forces, or, in its sec- 
ondary meaning, § 10, a composition and resolution of 
correlated forces. In the initiate production of exist- 
ences it may be, on the subsumption of their creation 
must be, an evolution of forces combining and stabilitat- 



16 i3. i. e. i. § 8. 

ing into objective forms and their functional forces. God, 
as Creator, passes over Lis forces into an objective — ob- 
jectified position — into immanence, or else nature is a 
Pantheism, in the permanent effluence of the divine effi- 
ciencies, as Deity making and personally sustaining and 
operating nature, or else nature is an eternal material- 
ism. On the creative datum, the existence produced 
may be a composition of forces. When primary elements 
are thus created by a composition of deific forces, new 
combinations \may take place in virtue of the adjustable 
correlations inwrought into these primary elements by 
the constitution assigned to, or subsisting in these element- 
ary substances. Thus new combinations may take place 
by various combinations and resolutions of forces in or of 
those elements. In many or most instances of such new 
or recurring combinations some or a part of the forces 
incorporated into the elements may be resolved or set 
at liberty, and be ready, contingently, for other eventual 
composition. So causes — cause — are evolutions or 
compositions and resolutions of forces, and always, even 
in the final effort to reach the foundation of causes, imply 
plurality, which has been recognized by philosophy,, and 
is the open secret in Trinitarian theology. There must 
be more than one primal essence of cause. Unity — 
Spencer's Homogeneity — must begin and end in Unity. 
That which was eternallv a unit cannot, unless in cor- 
relation to something other, become other than the same 
unity — identity — oneness — the same. There must be a 
force to act and a force, a somewhat, to be acted upon and 
receive, modify the act — force, and to combine with it. 
In a universal Identity — -simple sameness or oneness, 
there can be no causation, for everywhere and under ail 
circumstances, if circumstances can yet be predicated, it is 
the oneness, the same, the old philosophic Identity, the new 



B. I. c. i. § 8. 17 

Homogeneity. The oneness must remain one ; it cannot 
go over into difference — diversity — multiplication of dif- 
ferent identities ; it is always the One. Duality, or rather, 
it will be seen, triplicity, is the fundamental necessity of 
thought ; and this triplicity will be found as underlying 
and pervading all nature and life. Guyot, in his " Earth 
and Man," p. 72, says : " All life in its most simple for- 
mula may be defined as a simple exchange of relations." 
Relations, in any sense of this use of the word, are the 
efficient bearings — the correlations of intercausal dif- 
ferences which one thing has to another, and by which 
an exchange may be made, and this in virtue of original 
constitution or secondary adjustabilities concreted and 
inwoven in the things between which the exchange — 
the composition and the resolution of forces — takes place. 
The term, here, " exchange of relations," means an ex- 
change of forces, or a loss and gain of forces, or it means 
nothing ; for he further says : " An exchange supposes at 
least two elements, two bodies, two individualities, a 
duality and a difference, an inequality between them in 
virtue of which the exchange is established." And Sir 
W. Hamilton, speaking of the causal judgment, sscys: 
" The phenomena is this : — when aware of a new ap- 
pearance, we are unable to conceive that therein has 
originated any new existence, and are therefore con- 
strained to think that what now appears to us under a 
new form had previously an existence under others — 
others conceivable by us or not. These others {for they 
are always plural) are called its cause ; and a cause (or, 
more properly, causes) we cannot but suppose, for a cause 
is simply everything without which the effect would not 
result." Cited Pro. Log. note C. And Donoso Cortes, 
Cath. and Soc.,.~B, I. c. iv., under the highest ecclesiastical 
sanction, says : " The law of unity and variety, that law 



18 B. I. c. i. § 8. 

by excellence which is both human and divine, "without 
which nothing can be explained, and which explains all 
things, is here shown to us in one of its most surprising 
manifestations. Diversity exists in heaven, since the 
Father, the Son, and the Holy Ghost are three persons, 
and this diversity is merged without confusion into 
unity." And in B. I. c. ii., he says : " The Father is 
omnipotence ; the Son is wisdom ; the Holy Ghost is 
love ; and the Father and the Son and the Holy Ghost 
are infinite love, supreme power, and perfect wisdom. 
There unity expanding perpetually begets variety, and 
variety in self-condensation is perpetually resolved into 
unity." B. I. c. i., he says : " All things are in God in the 
profound manner in which effects are in causes, conse- 
quences in their principles, reflection in light, and forms 
in their eternal exemplars. In him are united the vast- 
ness of the sea^ the glory of the fields, the harmony of 
the spheres, the grandeur of the universe, the splendor 
of the stars, and the magnificence of the heavens. In 
him are the measure, weight, and number of all things, 
and all things proceed from him with number, weight, 
and measure. All that lives finds in him the laws of 
life ; all that vegetates, the laws of vegetation ; all that 
moves, the laws of motion ; all that has feeling, the laws 
of sensation ; all that has understanding, the law of in- 
telligence ; and all that has liberty, the law of freedom. 
It may in this sense be affirmed, without falling into 
Pantheism, that all things are in God and God in all 
things." Yet it will be seen that all this is empty ab- 
straction, unless full force is given to the language in the 
beginning, that all these are as effects in causes, and that 
for unconscious nature to be subjected to laws, the laws as 
forces must be inwoven in its very constitutions. There 
must be actual working efficiencies at every step of this 



B. I. c. i. § 8. 19 

great evolution, or effects are without causes. Life, 
vegetation, motion, feeling, understanding, liberty, are effi- 
cient forces, or they are nothing practical, working, effect- 
producing ; and they are of God or material nature. 
This makes it proper here to repeat from the learned 
Jesuit, Dr. Weninger, Prot. and Inf., c. iv. § 2 : " You 
say, who can believe that in one God there are three 
persons? Observing that by the Three Persons we do 
not understand three Individuals, but three distinct rela- 
tions subsisting in one nature." 1 The criticism on the 
word " relations " as used by Guyot, and on the term " law " 
as extolled by Cortes, and I. iv. 16, 17, may be recalled 
and referred to; and if Power, Intellectivity (wisdom), 
and Love are shown to be discrete forces, or each to be 
represented by discrete forces, and these as inwrought 
and concreted into all of nature and life, and that these 
are a coordinate unity in the Primal Cause, then Science 
will have attained significant names for the primal ontol- 
ogies lying in the coordinate coessentialities of Being. 
The differentiations in nature and life cannot be thought 
without diversity in the creating, producing identities, nor 
can they be thought in their various adjustable correla- 
tions, and, most certainly, not in their whole correlations 
as a system, without coordinative unity for giving this 
system of correlations ; nor are they possible to thought 
without seeing the Unity which gives the system and 
the Diversity as forces susceptible of differentiations 
and capable of being united into system. Thus again 
are reached the primal ontologic causes, as Forces. 

1 3Ir. Herbert Spencer, in his New Philosophy, seems to have been 
entirely ignorant or regardless, in the assumption of his all-working 
Homogeneity, of the doctrine of the profonnder philosophic schools, 
that Identity cannot produce or evolve Diversity, and of the lan- 
guage of his master, Hamilton, that the conception or notion of cause 
is always twofold at least. 



20 B. I. c. i. § 9. 

9. The first and last question of Philosophy has been 
an inquiry after Cause and Identity — substance. 
Did Identity produce Cause, or did Cause produce Iden- 
tity ? Around this fundamental inquiry all the systems 
of ancient philosophizing distinctly revolved. The affir- 
mation was formulated in the Latin phrase, Ex nihilo 
nihil jit : From nothing nothing comes ; while in the 
Greek tongue it was variously phrased, as, To ytyvo/xevov 
€K fir] ovto)v yivscrOai aSwaroi/ : It was impossible that any 
real entity should be generated out of nothing ; and again, 
OvSei/ ovSl yivcaOaL ovSe cftdetpcaOai t<ov 6ut(dv : No real 
entity ivas either generated or destroyed. Without recall- 
ing or reviewing the various subtleties, in ancient and 
modern times, even to the last essay of Rationalism, 
which have arisen from this riddle of nature, it may be 
stated as the result of all philosophizing, that the human 
mind is incapable of conceiving that where there is noth- 
ing to create — no causal efficiency capable of creating, 
there nothing can be created — there a something will 
not be produced ; and that where there is nothing from 
which to . create, something cannot be produced. AX- 
mighty power operating on nothing (such is the solecism 
of language), nothing will result — no new objective 
something can be created; the result is nil. But a 
diversity of eternally subsisting forces — coordinated 
coessentialities, with a will — power to create, to objectify, 
with an energizing Intellectivity to create, to objectify 
wisely and well in intellective forms, and an affectional- 
izing force, a force emotionalizing to create : — the fact of 
creation from and by these forces is then not only ap- 
preciable, but on the datum that all these forces are 
spontaneities is a necessity to our thinking, just as all 
other systems or any other is impossible to thought, and 
on the self-conscious intusception that this Intellectivity 



B. I. c. i. § 10. 21 

is a determinative power, is a moral propriety of thought 
— a moral necessity of thought. Thus the Self in 
virtue of its intellective nature, perceiving Intellec- 
tivity consociately complexed and interwoven with an 
executive power of doing, objectifying, making, and with 
affectionalizing power, and these inwoven in nature 
and life as correlating and positive forces, reaches the 
fact of more than one cause of actual causations, and 
thus reaching them, finds them in their original condi- 
tions as moral causes. It is so in its own correlate na- 
ture ; it ascends and finds it so in the coordinate coessen- 
tialities of the Triune Forces. Hints will be given 
throughout, but the demonstration of the intellective 
necessity for the positive and actual creation of matters 
and the diversification of forces will be reserved to the 
Third Book. 

10. Substance, Identity, Cause: these three words, or 
their equivalents, lie at the foundation of all philosophiz- 
ing, and are at base but one common expression for the 
starting-point of all philosophic thought. § 8. Definitions 
of them — or rather the history of the attempts to define 
them — writes the various history of all fundamental phi- 
losophizing. Cause, it is said, cannot be defined, nor can 
substance, that is, the substratum — substrata which under- 
lie phenomenalizations, be subjected to any final process 
of the senses, or to any other methods of perceptive dis- 
crimination. We perceive, collect, and colligate the phe- 
nomena around some primordial fact, from which we no- 
tionalize the ontologic base out of which special phenomena 
arise. It may be that these bases may be made to stand 
forth in their naked simplicity, as foundational ontologies 
for the potential, primary, and secondary causations. The 
human mind by its very constitution, as finite, is neces- 
sarily analytic; but at the same time it must see all 



22 B. I. c. i. § 10. 

things in forms, and it must bind the things which are 
contained in these forms into the synthesis of their re- 
spective wholes, and the whole of the forms into a sys- 
tem of the whole. Now, whatever is known of Sub- 
stance is simply as a vehicle of cause, and whatever is 
known of Cause is as a movement — a mover of sub- 
stance. This will appear more fully hereafter in speak- 
ing of mental, moral, or psychical causations ; but the facts 
of nature and the laws of thought require that all motion 
be seen as a resultant of force, and that one force can only 
be modified or changed by a correlate or coordinate force. 
"Whatever we know or can think of cause, or of the 
modifications of cause, therefore, implies and includes a 
movement of forces. Crookes, the editor of Faraday's 
" Physical Forces," in the preface, asks : " Which was 
first, Matter or Force ? If we think on this question, we 
shall find that we are not able to conceive of matter 
without force, or force without matter. When God cre- 
ated the elements of which the earth is composed, he 
created certain wondrous forces, which are set free and 
become evident when matter acts on matter. All these 
forces with many differences have much in common, and 
if one is set free it will immediately endeavor to set free 
its companions. Thus heat will enable us to eliminate 
light, electricity, magnetism, and chemical action. In this 
way we find that all the forces in nature tend to form 
mutually dependent systems, and as the motion of one star 
affects another, so force in action librates and renders 
evident forces previously tranquil. We say tranquil, and 
yet the word is almost without meaning in the Cosmos : 
where do we find tranquillity ? The sea, the seat of ani- 
mal, vegetable, and mineral changes, is at war with the 
earth, and the air lends itself to the strife. The globe, 
the scene of perpetual intestine change, is, as a mass, act- 



B. I. c. i. § 10. 23 

ing on and acted on by the planets of our system, and the 
very system itself is changing its place in space under 
the influence of a known force, springing from an un- 
known centre." But recognize the simple fact, that the 
moral forces inwoven into the organization of man must 
have a physical theatre in which to exercise them, and 
physical agents through, and by, and on which they shall 
be exercised, and on the datum of creation, the one will 
be seen to have been produced for the other ; then turn 
to the minutely correlated forces which give life to and 
wisely construct the silicious or marble cell of infusoria, 
eight hundred millions of which are required to fill a 
cubic inch, and to those stupendously correlated forces 
which bind planets to their suns into grander systems, 
and these grander systems into a system swayed by 
a " known force springing from an unknown centre/' 
the whole filled with differentiated dynamic, cometary, 
plastic, and autonomic forces, and the conflict and the 
harmony of these forces colligating the whole into a vast 
mutuality of correlations, and then contemplate the psy- 
chical forces in animals and men, by which these natures 
are attracted and repelled as among themselves and 
among their different kinds, and man conscious of repul- 
sion in himself, of his conscious projectility in explosive 
passions, and of a force which attracts him to others, 
and of another force which controls, uses, and modifies 
these forces as well as the physical forces of nature and 
the psychical forces in other selves, and thus gains pos- 
session of the Self's own conscious forces, and it must 
be seen that moral forces preceded the physical forces to 
endow them with correlations, to mould them into forms, 
and arrange their systems and a system of systems. 
A convolute of the brain, probably not weighing half an 
ounce, connected by its slight organism with the muscles 



2d B. I. c. i. § 10. 

of the arm, upon some certain but unknown impulsion of 
imperceptible power, adjustedly communicated, will lift 
one hundred and fifty pounds' weight, — static force. 
Whence the adjustment of the force ? certainly not in 
the arm ; certainly not in the brain, but as certainly in 
an adjusting power which used the brain for communica- 
tion to the arm. Divide this nerve of motion as near 
the brain as practicable, and the power ceases its mani- 
festation ; destroy this portion of the brain, and the power 
is gone so far. Forces must have had forces for their 
first movement, and subsequent combinations and con- 
trapellences, for their composition and resolution. The 
argument, therefore, which speaks of the creation of forces 
as a mere first origination of forces, results in an insolu- 
ble contradictory when it concludes that force cannot be 
conceived without matter, and that the wondrous forces' 
of the universe are, as a new beginning, created. There 
can be but three forces, and there must be Three forces. 
And these in their Initiate and Final causes are Moral. 
God, as creator, and as having a Final Cause in creating, 
put forth his moral forces, for until he created there was 
no physical cause or force. This is essential to any idea- 
tion of Deity. His forces are therefore indestructible. 
To see this more clearly, effects are seen as movements 
taking place or which have taken place : in the former 
they will be seen as forces in actual movement ; in the 
latter they are forces which have moved, and have been 
transferred into something else to fulfil other economies ; 
while these forces, in rest, are potential forces — causes 
to be called into activity. In this transmutation of forces 
is seen their actual indestructibility, and the identity of 
their underlying fundamental bases, wherein they are 
subjected to, and maintain their laws of differentiation 
as well as of original difference. Their very differentia- 



B. I. c. i. § 10. 25 

tions must be hinged on the permanence, the indestructi- 
bility of the initiate or primal bases, from which the 
differentiations were constructed, and run down through- 
out the system. Centres being given for the action of 
forces, there must be a force to throw off from «such 
centre, a force to retract to such centre, and a force to 
combine these two forces, and produce the circle, and in 
the circle and these right lines of these centripetal and 
centrifugal motions, all figures. It is impossible to con- 
ceive one force, mental or physical, as controlled or 
directed except by another or other forces. So the 
first question in all philosophizing of a fundamental 
character — What is Cause? — must be answered that 
it is a movement of Forces. Those who sought a 
purely spiritual foundation for the movement of Being 
out, objectively, into existences, chose the word Cause, 
as a predicate of language without specific and intel- 
ligible content of efficient powers — a term merely 
covering their assumption of the unknown factor ; those 
who claimed the mere material subsistence of the Cos- 
mos, affirmed the eternity of matter with eternal cor- 
relations, under a variety of names, exchangeable with 
the term Substance under its grosser acceptation : while 
the term Identity or its equivalents were common to 
both, but more generally adopted by that weaker set 
of men who cannot grasp a divine Personality, and 
who cannot get rid of the order, system, and harmony 
of th*S determinate movements constantly appearing 
amid confusions, and when disorders in the physical and 
moral convulsions reach their wildest excesses reappear- 
ing and manifesting a controlling power, w T hich is intel- 
lective in its ordering adjustments, and which is affec- 
tive in its love of beauty, holiness, and justice — as He 
equates justice. Thus nature, in its geological history, 



26 B. I. c. i. § 10. 

and in the broad fields of ocean, earth, and air, with their 
diversified movements and forms of life, presents a vast 
plane of substances, existing through numberless ages, 
over which successional forces, according to a distinctive 
order of succession, exert disposing and redactive powers 
in building up and garnishing the great temple of the 
Cosmos. Successionally and as foundational to the other 
forces, nature was and is subjected to the Dynamic 
forces, by which were constructed and regulated the 
star-systems with their planets, comets, and their system 
of systems : the Plastic forces move upon and through 
these great masses, thus dynamically framed and sus- 
tained, depositing the mines and veins of metal, the 
mineral crystallizations, and preparing the whole for the 
later appearance and action of the Autonomic forces, 
which give to the land, the waters, and the air the 
vegetal and the animal generations, and unfold into the 
instinctive and autopsic orders of life. These Differenti- 
ations are to be recognized as differentiations of forces, 
nay, in a final ontology as wholly such ; for when the 
germ-forces of all animal and vegetal life are destroyed, 
the residuum which is left in the crucible of nature, 
after the destruction of individuals and species, is com- 
posed of some seventy simple substances ; and these again 
must be resolved, in their final ontology, into forces which 
have become or were made into stabilitations, or the 
mind has arrived at the dead wall of materialism. But 
it must go back of matter, and see that the vast congela- 
tions of the seventy simple substances must have been 
originally constituted for the systematic adjustments of 
these correlations, giving order, grandeur, beauty, and 
use to the whole system of things. The mind arrives at 
the final ontologies of Cause — causes, and finds them 
coordinate moral forces. 



B. I. c. i. §§ 11, 12, 13. 27 

11. Secondary Causes, caussce caussatce, are those 
efficiencies of substances and correlated forces, or of cor- 
related forces, which produce effects, phenomena in nature 
and life, according to their correlated secondary efficien- 
cies ; that is, substances are made with greater or less 
number of forces of stabilitation to preserve the identi- 
ties — their specific differentiations, together with forces 
of adjustable correlations to provide for the change and 
mutations necessary to the economies of nature and 
life, 

12. Stabilitation is the adjusted equipoise, or an 
adjustment tending to libration of countervailing forces, 
according to the correlations inwoven and concreted in 
them and in their beginning, and for their capacity for 
composition and resolution, — as the stabilitation of 
oxygen and hydrogen gas, each, and the adjustable cor- 
relations by which they form water, and so throughout 
the system. 

13. Philosophical Contingencies are those pos- 
sible combinations and repellences depending mainly on 
the relations of time and space, § 7, and which, in one 
sense, are not essential to the production of effects by 
causes. Effects are in the causes, but it depends upon 
the relations of time and place whether the causes shall 
unite to produce effects, — as seed is constituted by its 
internal autonomic forces to grow, yet air, moisture, heat, 
and light, in proper place and times, must be supplied or 
may be withheld. Here are all the causative forces in 
their potentiality ; the contingencies are in the facts of 
supply or not. The facts of supply are essential to the 
movement of the forces, yet the agency of supply is not 
in the strict formula of cause and effect, and so the lan- 
guage of Hamilton cited in § 8 is not philosophically 
correct and precise. 



28 B. I. c. i. §§ 14, 15. 

1 4. Chance, in the vulgar estimation, is the causeless 
happening, not the production of incidents ; but Chance 
as more intelligently understood, is unexpected events, 
which proceed from the concurrence of several causes, 
each of which, in its own proper combinations, produces its 
particular contribution to an effect or result, but which 
several sets of causes, in and among themselves, are not 
linked by any natural cohering bond of union, but, on the 
contrary, are so remotely connected by the relations of 
time and place, that their coherences or union to produce 
a result are incalculable to human sagacity or are wholly 
overlooked, and when the union takes place, by the phil- 
osophical contingencies which are at work, the result is 
unexpected. The result, although philosophically con- 
tingent, is yet certain when the whole combination of 
the agencies are cocrnized. 

15. Another class, called causes, have nominally, or as 
a motive or end of action, been used for Cause, though 
possibly not as an efficiency, but in that habitual misuse 
of language where words are used for things and agen- 
cies instead of abstract modes of thought, or, on the other 
hand, as not giving the full complement of elements 
and results in the movements of things and agencies. 
Final Cause is the reason imputed, or ideated for the 
divine action, — the why of his action — its abstract 
Avherefore, and in the creation of a thing the abstract, 
rationalistic end for which it was created, and not an 
Efficiency producing substance or phenomena, and accom- 
panying it to the end, and evolving and reciprocating in 
its end. Final Cause must have its root of movement as 
the efficient, the intermediary, and the ultimate Final 
Cause in the divine love. " Caussa finalis est id propter 
quod aliquidfit. Ha3c influit in effect um movendo caus- 
sam efficientem ad agendum, amore bonitatis qua in fine 



B. I. c. i. § 1G. 29 

es*.".— Tongeorgi, M. Ph., B. I. c. iii. A. iii. 109, 110. 
Final Cause is that, on account of (and for) which some- 
thing is made. This flows into the effect, moving (infec- 
undating) the Efficient Cause to action for the love of 
the goodness which is in the end. It will become evident 
thajt Love, bonitas, is in the Efficient Cause, that it flows 
into and accompanies the effect, and that it evolves in the 
end, for the Efficient Love in the beginning. *The thing 
or faculty is for the love of its use, and its use is for the 
love which evolves and reciprocates in some form to the 
agent or doer in the end. Tongeorgi loses the value 
and dignity of his own definition of Final Cause in the 
exclusive Rationalism to which he confines it in his 
further explication and application to details. Although 
he reaches the conclusion that "finem amori propter," &c, 
the end is to be loved for itself yet in his rationalism he 
loses it as the inflowing of a love which is to reappear 
and to reciprocate, in some form, in the end. 

16. As in all theologies, and in most of the mental 
and moral philosophies, there are various categories of 
the Deity set forth, with greater or less perspicacity or 
confusion of substantial and fundamental powers, and 
which are designated Attributes, of various significance, 
yet herein the coordinates of the Divine Being will be 
shown to be these coessential, coeternally coordinate forces, 
in their essences, several yet united — coordinated in a 
common unity of coordination. They are the sole attri- 
butes, the essential hypostases of Deity, namely, his 
Power or his Creative Objectiv-faciency, his Omni- 
scient Intellectivity, and his Absolute Love. Various 
modifications of these give occasions for attributions to 
God, which are only the partial comprehension of his na- 
ture, — as mercy, kindness, benevolence, &c, are but finite 
conceptions of his Love ; order, justice, righteousness, 



30 B. I. c. i. § 17. 

flow from the law — the essence of his Intellective Om- 
niscience ; and the human malevolence or wrath ascribed 
to him is but the working of his mighty Power adjusting 
the orders of the world. Yet the Power, Wisdom, and 
Love of God, being always in coordination, these essen- 
tial attributes always cooperate, and make the unitary 
whole of his character. 

17. Causes are threefold, in the fact that all normal 
cause is in some sense triplicate, and in the farther fact 
that the sources of all causes are capable of psychologi- 
cal and rational discriminations into three bases of forces. 
They are : a. Actuocity — objectiv-faciency, chiefly mani- 
fested in going out from the self or centre into outward 
action. It is projectile, explosive, diffusive, centrifugal, 
throwing off from its own centre of action — objectifying. 
It is in and of itself, in man, a spontaneity. Pause, and 
psychologize the Self. There is a discrete class of in- 
stincts manifesting in positive force, whose tendency is to 
outward action from the Self, as the spontaneity of anger 
and of self-defence, or, when united with the intellective 
power, of determinate acts of self-defence, or doing or- in 
restraint of action. Yet these complicate with the Love, 
as in love of self, or love of higher elements of conduct. 
A close psychology will evolve this power, and this as 
also receiving the other powers, herein eliminated as 
forces, in all determinate acts, and executing them by 
being controlled or modified by them. b. The Affective 
force exhibited in attractive appetences ; in being drawn 
to various objects and pursuits, by an affective attraction 
in the Self. .Do not omit to see that the Attraction is in 
the Self to these objects and pursuits in life, yet always 
involving, in a sane and normal state of the Self, the In- 
tellective and the Actuous forces, and that the objects in 
nature and life are inversely correlated to these appe- 



B. L c. i. § 18. 31 

tences. To be so drawn, in the belt, there is a love, an 
appetency, a desire, wish, hope, — an attraction at the base 
of the affectional force. It is attractive, self-centring, 
centripetal. In and of itself it, too, is a spontaneity, c. Of 
these two forces, one is projective into outward action ; it 
is objectiv-facient ; and the other is intractive — attrac- 
tive in and to the Self. These two forces give all move- 
ments backward and forward in right lines, as they give 
physically all projection, explosion, and all concentration, 
intraction, attraction ; and psychically are adapted to all 
spontaneities in the Self, as anger that may spontaneously 
act outwardly in deed or word, or appetency which may 
draw to the Self for gratification, regardless of control or 
direction. But these forces and these directions visible in 
the physical action of nature, and thus connected psycho- 
logically with the instincts or spontaneities of the Self, must 
be subjected to a form-designing and harmonizing Force, 
which can control, direct, and redact them into the various 
forms and uses and economies of life, and of the Cosmos. 
It is the Directive, Redactive, Intellective Force. This 
is the self-conscious power which orders, guides, and con- 
trols the two spontaneities. Such will be seen to be the 
correlations of these forces in the Self, where they appear 
in various diversities of combinations, § 6 ; and as the 
ascent is made, in psychologizing — intuscepting nature 
and Being, they will be found to be of, or representative 
of, the coordinations in God. So man will be seen to be 
in his spiritual nature, and then he can be seen only as a 
triunity, and Deity will be seen and can only be known 
as a Trinity. 

18. A conscious act of what is termed the Will, as the 
very phraseology implies, is a complex movement of the 
powers of the Self. The consciousness of the act is of 
the Intellect! vity, and there is in all normal, non-insane 



32 B I c. i. § 18. 

acts an appetency, a desire, wish, a subject-object for the 
act. The Act is of the actuous, objectifying force of the 
Self. It is of the psychical outgoing of the Self from 
its inmost recess — from its own Solidarity, § 34. It is 
the dominating force by which the Self, on intensification 
from the other two correlate forces, goes out from the Self 
in normal executive acts, — objectifying manifestation. 
While it is connected with the Intellective force in all 
such acts, it is not included in it, but is modified by it, 
and it gives to the action its direction and form ; nor is it 
included in the Arfectional force — the Attractive Love, 
the Appetensiveness which attracts, draws to the Self and 
gives it the subject-object — the intensification of the ap- 
petites, desires, wishes, hopes, pursuits. It acts in con- 
junction with, and at times in opposition to the Intellec- 
tive force. The facts of forces appear in the fact that 
passions and appetites are sometimes too strong for the 
controlling power — force of the Reason, and act with 
great violence, and that the Intellective force in turn, in 
certain limits, rules them. 

Will is therefore a complex act of the Self, and is of 
three kinds : a. When the Self moves out spontaneously 
into action, upon the impulse of some of the projective 
instincts, as of sudden anger, sudden self-defence, warding 
off a blow, dodging, &c. b. When the Self acts attrac- 
tively, but spontaneously for the gratification of some 
appetite, desire, &c. Here the two Forces are united. 
c. The Determinate, the theological Will is the complex 
act of the Self in going over into outward action — for the 
gratification of some desire, appetite, or affection — upon 
selection by the Intellectivity of the appetizing motive, 
and upon means, modes, and judgments furnished by it- — 
and the result delivered over to the actuous, executive 
forces of the Self — for they all become such, and so are 



B. I. c. i. § 18. 33 

implicate in crimes and goodness. For the present it 
must suffice to say, that the propriety of these distinc- 
tions will appear from the confusion of thought always 
attendant upon the use of this word when it comes to be 
analyzed,. II. vi., and from the significations of the words 
translated Will in the New Testament. The Greek word 
BovXyj, boule, is expressive of an act or state of the mind 
which was counselled, and in the original Greek of the 
Testament these composite meanings are always present 
in the use of this word ; while OeXafxa, thelama, as the 
verb #eA.o), thelo, is expressive of desire, wish and act, 
and the three composing elements are constantly implied. 
The necessity of giving an actual content of living 
forces to the dead words of theology and philosophy is 
become apparent. Cortes, id. B. II. c. iv., says : " In this 
state of perfect order and admirable connection, all things 
tend toward God with a determined and irresistible im : 
pulsion. Impelled by the law of Love, the angel, a 
pure spirit, gravitated with an ardent and impetuous de- 
sire toward God as the centre of all spirits. Man, less 
perfect, but not less loving, was drawn by the same at- 
traction to become associated with the angel in the bosom 
of God, the centre of angelical and human Gravitation. 
Even matter, agitated by a secret power of ascension, 
followed the gravitation of spirits toward the supreme 
Creator, who sweetly attracts all things to himself." And 
Dr. Young, Edinb., " The Mystery of Evil and God," c. I. 
§ v., says : " Wisdom necessarily contemplates," and is a 
causation " to ends, and is determined by their elevation 
and fitness ; but virtue is its own end, and, as virtue, is 
destroyed by the entertainment, at the moment, of any 
end besides. Moral excellence, of every kind, finds its 
highest reward in itself alone, and no longer exists, so far 
as its motives rest on any other basis. And this is pre- 
3 



34 B. I. c. i. § 18. 

eminently true of the excellence of Love. A generous, 
benevolent beinsr is one that acts first of all from inter- 
nal impulse. Why does such a being seek the good of 
others, even sacrifice himself for their sake ? No primi- 
tive reason can be assigned except the pure force of the 
principle of Love : you cannot account for it on the 
ground of mere wisdom, mere prudence ; if it could be 
so interpreted, it would then cease to be what it is. He 
has originally no end in view; if he. had, the essential 
character of his act would be that moment changed (?) ; 
a generous, loving nature, an internal force, to which he 
freely yields, impels him : this is the utmost that can be 
said." Overlooking the want of precision which always 
accompanies the use of the word " principle," which here, 
as so frequently, means causation or means nothing, and 
observing that love without intelligence is only blind and 
inconsiderate spontaneity, it is beginning to be seen that 
all psychical and spiritual movements are resultants of 
actual causative forces. If Love is a " pure force," then, 
as force, it cannot be restrained, controlled, or directed by 
Wisdom — intellect^ vity, unless this also is a force. Nor 
can any phenomena be thought except as resultants of 
force. Life, nature, the Creative God, moves into phe- 
nomenalizations, only in virtue of Forces. And Dr. 
Weninger says, id. c. iv. § 1 : " Whatever God creates, he 
creates for an end ; else he would act without Wisdom, and 
would not be God ; therefore man is created for an end ; " 
but what is this end in the very fact of creation by him, 
and which induces his Wisdom to create ? Wisdom of 
itself is no motive to action, or for adjustment of means 
to action. There is something more interior still which 
induces, attracts to the devising of means by the Wis- 
dom to Actuate for it as the end, and so the End is an 
Attraction. The circle begins and ends in Love. God's 



B. L c. i. §§ 19, 20. 35 

end for himself is Love ; and his end for man is Love ; 
and these must alway be seen as forces in action or for 
action — attracting, drawing to the end, the object-motive 
of gratification. § 15. The End reciprocates to the Be- 
ginning. 

19. Thus it is seen that the Intellectivity is not in- 
cluded in, but modifies and directs the Actuous — the 
objectiv - facient force — the objectifying passions and 
activities. It consociates with the loves in their appe- 
tensive, attractive desires, wants, hopes, fears, — selects 
from them its end of action, gives them forms of expres- 
sion, and supplies them with means and modes of action 
in the conduct of life. It is not a spontaneity, as are the 
other two forces. It can only move in forms and modes, 
and upon device or arrangement of means. It is the 
directive, the redactive force in man and Deity. In man 
it implies Perception in and through the Senses ; it intui- 
tates the Insistent Truth, § 35 ; and through the Love it 
attains — ideates, the special, statutory morality assigned 
by God to man in this special planetary sphere of exist- 
ence, § 36; and it attains, in like manner, and for the 
system of the whole, the Divine Ideas from which God 
fashioned forth the orders and correlations of the Uni- 
verse. Its province, in man, is to guide, control, purify, 
and elevate the spontaneities as they arise out of the 
Actuous and Affectional Natures in man. 

20. Love is that remaining element of the psychical 
and spiritual forces which is embraced in the general 
terms of attraction, appetency, concupiscence, covetous- 
ness, charity, &c. It is broken up and functionalized into 
orgasms for the animal and human organizations in spe- 
cial and specific forms of affections, desires, wants, appe- 
tites, hopes, &c. Refine to the utmost possibility, and 
when the love of something in all the affectional move- 



36 B. I. c. i. §§ 21, 22. 

merits of the self, all wants, desires, appetites, hopes, 
fears, is taken away, these very elements of the animal 
and human natures are destroyed. It is the self-appro- 
priating, subjectifying force of the human personality ; 
and its manifestation in life will be as the functionalized 
orgasms prevail, or the Self reaches to higher loves of 
Spiritual Life. Man and animals are said to be attracted 
towards particular objects or pursuits in life ; the attrac- 
tion is in the Self, yet with correlations to the objects of 
attraction, and yet with adaptations in the objects to 
gratify the love which seeks them. Their forces cor- 
relate. 

21. Projectile Force, — those forces, however di- 
versified in their formal and local movements, which re- 
pel, reject ; the centrifugal, projective, explosive, projectile 
force ; and they have but a common root in one force, 
which throws off from its own centre of centrifugate 
action. It is seen in the astronomic projectility, but not 
as a projectility from the sun as a centre, but from a 
tangential direction, falling into an orbit of which the 
sun is centre, and in the spontaneous outbursts from the 
Self. It will elsewhere be shown that anger, in a depu- 
rated man, as in Paul, the philosophic apostle, is not a 
malignant emotion, as he clearly saw when he said, "Be 
angry, but sin not," and that it has no place in any just, 
or complete ideation of Deity. Malignancy is only a 
perversion of love ; anger in its simple element is only a 
functional power, proper in men and animals for the pres- 
ervation of their existence, &c. 

22. The Attractive Force is those forces, how- 
ever diversified in their formal and local movements, 
which attract, combine, centralize, centripetate, — the stat- 
ic, the centripetal force. It is seen in the astronomic 
centripetality. and in the spontaneous appetizing of the 



B. I. c. i. § 23. 37 

instincts, and appetizings of the human gratifications at- 
tracting to their various objects adjusted to them. 

23. The Redactive Force ; the directive, designing, 
arranging, form-giving, Intellective Force springs from 
the Intellectivity as its source of origin. It will be seen 
in the poising and adjusting of the other two forces, in 
the initiatory planetary and other cosmical creations. In 
combination with the other two forces, they are bases for 
all forces and fun equalizations. These three forces 
make the circle; and when seen, the circle cannot be 
thought as continuously made from himself as centre 
without the three discrete forces. II. viii. 4-7. These 
forces, in their simple and complex action, include all 
forms and motions — all which are possible to thought. 
To repeat : a carefully conducted self-analysis will show 
that these forces uniformly spring out of, or at least ac- 
company, in the order in which they have been men- 
tioned, the explosive passions, the affectional emotions, 
and the operations of the intellectivity. The latter unites 
with the two former, and gives them form in action and 
expression, and devises ways and means for both. It is 
the moulding power in man or in God. It gives form to 
all things. It will be seen as the form-giving force of 
the Initiate Causalities. When God acts, he must act in 
some form. It is the law of our thought. As the forms 
change, Differentiation is produced. Down in the chemi- 
cal molecules, lying at the foundations of all known ex- 
istences, there must be this differentiation. It is act- 
ually seen in the correlations and repellences which sub- 
sist between things, as it is, intellectually, the necessity 
of thought that things are different in virtue of under- 
lying discriminate forces or actualities. It is in virtue 
of the correlations of these primary atomic differentia- 
tions that the subsequent superstructures of created 



38 B. I. c. i. § 24. 

things are built — from the protozoa to the planet. As 
the ascending superstructures of nature and life are con- 
stituted, Form enters at once into each of the subsidiary 
organisms, and into the comprehending Form of each thing, 
which includes them, and makes each species what it is. 
Each organism, in crystal, vegetable, animal, or man, has 
its form, and each its inclusive form which thus makes it 
what it is. This is the fundamental law of the divine 
action, as it is the law of all normal human action ; and 
thus each new form is seen as a specific movement of the 
Intellective — the Redactive Power. The acts, the feel- 
ings, and the thoughts of men must express themselves 
in conscious or unconscious form. The conscious strug- 
gle of life is to get appropriate Form for the whole evo- 
lution of the powers of the Self. Man forms the system 
of his life for the gratification of his animalistic, his 
human, or his spiritual longings. Man forms the system 
of his life, — and there is a system of the Universe. 

24. Form must be distinguished from Figure, although 
it includes it as the final fact of Redaction. Figure is 
simply shape — limitation of extension. Space is limited 
by the figure of a thing ; the thing is limited by its act- 
ual extension. Form is figure and it is quality. It is 
differentiation from an original identity, as it is a distinc- 
tion of one identity from another. The gases have their 
respective forms, yet oxygen and hydrogen take a new 
form in water, and under other conditions water takes 
the form of ice. So in all the compositions and reso- 
lutions of forces. So in the movements from savage life 
to evangelic culture. It is the production of higher 
forms for the involution and inweavement of higher 
forms of spiritual forces. In the term formula it is the 
proper or logical expression of thought, as it is also the 
verbal definition of a thing or a movement. 



B. I. c. i. § 25. 39 

25. Dynamics are the geometrical forces, by which 
the respective bodies constituting the varied star-systems, 
and their subordinate planets and comets, were aggregated 
according to mass, weight, and distance, and projected and 
wheeled, and are sustained in their orbital motions. Now 
let it be seen upon the theory of a plenum — space full of 
diffused cosmical matter, that there was no mass or weight 
at the orbital distances, and that the sun, the largest 
aggregation of matter, was yet to be, and to occupy, sub- 
stantially, a stationary point. That body which should 
have aggregated the greatest mass and weight would 
have been that body which, starting with an attractive 
centre somehow assigned to it, would travel in the 
largest orbital range through this cosmical matter, thus 
loosely floating in the plenum. But the fact is, the 
largest mass and weight is at the centre, and where this 
mass and weight are relatively stationary, and could not 
be aggregated from orbital motion in such supposed ple- 
num. On this theory, at the respective distances of the 
planets from the sun there was neither mass nor weight, 
and yet these masses and weights are essential to the 
very movements of these respective bodies at their re- 
spective distances. Without mass and weight in sun and 
planets they could not revolve in orbital space to gather 
the cosmical matter, and if they had the mass and weight 
for their revolution, there is not only no necessity for 
the theory, but it proves an absurdity. And more ; cen- 
tripetal and centrifugal action, before orbital movement 
is instituted, must act in right lines, and so there could 
have been no tangentility in the orbital movements of 
the planets at their initiate distances from the sun- 
centre, a. The Attractive force, — this is the centripe- 
tating, the gravitating, the vis inertice, the static force. 
It attracts the stone to the earth as it attracted Newton's 



40 B. I. c. i. § 25. 

apple and planets to the suns, and suns in vaster systems 
of orbital movements, until the stupendous systems of an 
incomprehensible system are orderly " changing their 
places in space under the influence of a known force 
springing from an unknown centre." But this is centrip- 
etation. b. The Centrifugal, — this is the repellant, the 
radiating, outwardly moving force ; and when the force is 

moving from the centre of origination or location of the 

© © 

force, it is the projectile force. This gives but a straight 
line in the opposite direction to the attractile force, when 
speaking of the same centre of forces. They do not 
give tangential projectility. c. The Redactive force, — ■ 
the form giving force, the force which, moulding the other 
two forces, at the respective planetary and cometary dis- 
tances, assigned to them mass and weight, and from them 
the quantitated volumes with their specially qualitated 
forces, (planets, moons, rings, zodiacal lights, comets, 
&c.,) in their great diversity of size and hinds of matter. 
Without these forces in determinate adjustment, from 
the embryon of each cosmical body until they attain their 
mass and weights at their respective distances, and are 
wheeled into their orbital planes, there can be no con- 
ceivability, either of creation or of the mere formation 
from cosmical matter, in a plenum, of a planetary system. 
The first force would give simple aggregation, the second 
would diffuse — repel, and the third is required in itself 
and to adjust the other two forces. When the planets 
are wheeled into their orbits, the two former forces may 
account for the immanence of their motions. 

" This powerful ever-living agent (Deity), being in all 
places, is more able to move the bodies within his bound- 
less uniform sensorium, and thereby to form and reform 
the parts of the universe, than we are, by our will, to 
move the parts of our own bodies. And yet we are not 



B. I. c i. §§ 26, 27. 41 

to consider the world as the body of God, or the several 
parts thereof as the parts of God. He is a uniform 
Being, void of organs, members, or parts, and they are his 
creatures, subordinate to him, and he is no more the soul 
of them than the soul of man is the soul of the species, 
carried through the organs of sense into the place of its 
sensation, where it perceives them by its immediate pres- 
ence, without the intervention of any third thing. The 
organs of sense are not for enabling the soul (Spirit) to 
perceive the species of things in its sensorium, but only 
for conveying them thither ; and God has no need of any 
such organs, he being everywhere present to the things 
themselves." — Newton's Optics, B. III. 379, 4th ed. 

26. Plasticities are those same forces differentiated 
and adjusted to and upon the dynamic forces, which act 
on the elements of nature, uniting, attracting, combining, 
dissolving, separating, and recombining and preparing 
them for the great economies of nature and life in the 
earth, the waters, and the atmosphere, for the uses of the 
crystallizing, and the vegetal and the animal organiza- 
tions, in their immensely diversified forms. They are 
the various chemic, mineralogic, and autonomic attrac- 
tions and repellences and formative forces of these planes 
or ranges of nature. Yet at base they are seen as the 
same identical forces, as the centripetal — attractive, 
the centrifugal — repellent, and the form-giving — the 
redactive forces. 

27. Autonomies are those differentiated forces lying 
at the base of each individual germ of every vegetal and 
animal production, and which take up the plastic elements, 
when all the conditions of their philosophic contingency 
combine, and then, by these respectively differentiated 
autonomic forces inwoven in the germs, mould these plas- 
tic elements into the different individuals of the various 



42 B. I. c. i. §§ 28, 29. 

orders and species of the vegetal and animal kingdoms, 
and perpetuate species. That is, the autonomic germs 
are concretions of forces, specifically differentiated, which 
work intelligentially to the forms of life, vegetal or ani- 
mal, inwoven in these typal autonomies. What these 
Autonomies are, cannot be further suggested, than that 
they must be differentiate correlations of the same un- 
derlying forces, and thus endowed with their intelligen- 
tial and therefore intelligible adjustabilities, by which 
they take up and carry, as copper is carried in the gal- 
vanic crucibles, and deposit and organize the simple 
elements of matter, and build and form their respective 
classes of vegetal and animal life in their kingdoms, 
orders, and species. It cannot but be thought, that the 
same Initiate Forces which differentiated the tulip and 
the lily, and the bee and the moth, and the lamb and the 
wolf, are the identical forces of all nature and life. The 
occasions of their appearance, in diversified orders, in 
their respective orders and periods of production, in the 
very necessity' for intellectualizing new forms into con- 
crete existences, indicate specific origins or beginnings in 
which these differentiate forces were organized for thus 
acting on the precedent plasticities and the successive 
assimilations as preparatory to further and higher forms 
of existences. It is the determination of Intellective 
Force into concrete Form, yet with the trine forces. 

28. Species — autonomies, are the production of life, 
animal or vegetal, in successions of generations, each in 
its special differentiated form, by its kind after its kind. 

29. These inwoven forces, thus concreted into forms, 
§ 25, by which the identity of substances and the perpe- 
tuity of species are created and secured, are Differen- 
tiation. It gives the organization of autonomies into 
types. In its higher forms they are the wisely working 



B. I. c. i. § 30. 43 

forces which mould the plasticities of nature into so 
many varied forms of use and misuse, and beauty and 
ugliness, construct the complex and varied organisms 
of the animal kingdom, supply them with their appro- 
priate orgasms, and unfold into them instinctive forces, 
and manifest almost conscious powers in the sagacity of 
various species, and become, as finite may be compared 
to absolute, self-conscious in their likeness to the divine 
original, " knowing good and evil." Starting from the 
Dynamics, each class of differentiation, as it succeeds in 
the orders of creation^ is in the nature of newly created 
exceptional correlations of forces to that which imme- 
diately preceded. The dynamics are the most general 
law-forces : the plasticities possess these and something 
more ; they act in subordination to the dynamics : the 
autonomies possess what is common to the dynamics and 
plasticities and something more, and cannot act without 
them : as the brained creatures possess what those hav- 
ing only a commissural fibre possess and something 
more, and in the higher orders a great deal more, until 
the simplicity of the forces in their spiritual identities 
reveal themselves in man, yet man possesses all the pre- 
cedent forms of forces in the various parts of his bodily 
organization and his psychical orgasms. § 24. 

30. Instincts, physiologically, are unconscious, some- 
times called automatic, forces of very simple though 
differing kinds, as the instincts differ, and in virtue of 
which each creature performs those actions to which it is 
directly prompted by the impulses arising out of impres- 
sions made on its sense-bearing, its afferent nerves, and 
communicated to the efferent or outgoing nerves to ac- 
complish the end of the instinct, without conscious self- 
control or self-direction, and so must be regarded as a 
creature performing its part in the economy of nature 



44 B. L c. i. §§ 31, 32. 

from no autopsic direction of its own, but in accord- 
ance with the special and intelligential design impressed 
upon and inwoven in its special organs of instinct, and so 
in the germ-forces of its autonomy. When an impulsion 
is communicated to an afferent or mgoing set of nerves, 
and it is continued around to the efferent or outgoing 
nerves of motion without conscious check or direction, it 
is said to be " internuncial " — i. e. instinctive. 

Philosophically, Instinct is an agent-force, which per- 
forms blindly and ignorantly a work of gratification and 
of intelligence — not of self-conscious knowledge — and 
in so doing is correlated, in its unreflective knowledge and 
sense of gratification, to the specific object or objects in 
nature, which in turn are adjusted to its use and gratifi- 
cation, as carnivorous animals to flesh, herbivorous to 
grasses, &c. Instincts in their analysis will prove to be 
the key of the Cosmos — - the great temple of Isis. 

31. Autopsy is the Self, in the more or less clear 
consciousness of the exercise of its actuous, intellective, 
and affectional powers, and in the reception of the impul- 
sive instincts from its animalistic and psychical orgasms, 
and of sensations through the outer sense-organs ; and in 
the possession of a further consciousness of its intuition, 
§ 34, and its ideations, §§ 35, 36, and of its own deter- 
minate movements within, to control, direct, or subjugate 
the impulsions from its animalistic and human orgasms, 
and to act on nature and in life. 

32. As with the Autonomy, instincts are found in- 
woven and concreted in its animalistic orgasms acting in 
their appropriate organisms, so for that autopsy is found 
a brain-organization with organs having their indwelling 
specific orgasms, and others capable of being charged 
with special ideational influences, which in their normal 
and properly cultivated conditions are subject to the con- 



B. I. c. i. § 33. 45 

trol of the self; yet, when these organisms in some of their 
fimctionalized parts or organs, or in over-tense excite- 
ment or undue cultivation, become charged with undue 
influences, they react and control the Self, so that its 
regulative power is injured or destroyed, as in cases of 
ideational monomania, visceral inflammation, mesmerism, 
affectional insanities, &c. The very delicacy of organi- 
zation, which must subsist for the action of the Self 
through these organs, might naturally be expected to give 
rise to these direct actions and reactions. Automacy 
is, therefore, this perverted condition of the animalistic 
and psychical orgasms, or some part thereof, and which, 
instead of being under the proper control of the Self, 
reacts on the Self and controls it by its monomaniac, 
fanaticized, diseased, or congenital disturbances. In these 
congenital influences it is seen how the sins of the par- 
ents are visited on the children to the third and fourth 
generation, and how, when they become general in so- 
ciety, a nation, a people, are prepared for their doom 
and degradation. 

33. As in the Autopsy, in such its environment, there 
is a Self standing amid its instinctive impulsions and its 
varied soul-organisms, and gathering knowledge from all 
these sources and acting on and through them, and they 
are thus pouring their diversified facts and influences 
from nature and life in upon this Self, each from its re- 
spective source, and without order or system, there is a 
necessity for the regulative control of this autopsic Self, 
to reduce this w T hirl of instincts, passions, affections, sen- 
sations, facts, and knowledge to a systematic method of 
life. Normalation is, therefore, that regulative and 
august power of the Self by which it governs and con- 
trols all these various influences, gathers its knowledge 
of all kinds, and systematizes all into a method of life. 



4b B. I. c. i. § 33. 

The bee builds his cell by a most wise instinct, and thus 
performs his offices as the member of his community ; the 
bird sings his song by a most versatile and charming sense 
of harmony, some of the species being capable of infinite 
modulations by an organic imitation which becomes as 
wise in the native instincts of its songs as the musical 
automacy of blind Tom, the idiotic negro-boy ; but man, 
having like instincts inwoven in his soul-organisms, builds 
his houses and sings his songs and discharges his duties 
as a member of his community, normalating them, giv- 
ing them wider scope, artistic rules, specific intents, and 
supersensible or spiritual directions, each under a more 
or less distinct predominance of his conscious powers — 
of the superintendence of his autopsic self. Develop- 
ment is the prescribed outgrowth from a germ, subject, in 
all cases to a greater or less extent, to the modifications 
— varieties, which may be produced by the philosophic 
contingencies, hinged in the various plastic forces, to act 
in their times and places, by which it may be effected. 
Normalation is the tendency to development directed and 
improved under the inspection and the control of the 
Self. It is tjie base of all culture, and the foundation of 
all moral duties. The progress of the human races is 
the conjoint production of development and normalation, 
of spontaneities and sobered second thought. This term, 
Normalation, excites and keeps alive the conscious con- 
viction of the regulation of the conduct, and of the build- 
ing up of the actual daily life into a system of life, and, 
in the higher unfolding of the Self, a life in harmony 
with the Divine Life. It is the actual and the moral an- 
tithesis of the word Development, which in its broadest 
use has thrown such a withering blight over morals and 
philosophy, and which has just been revived in the term 
Evolution, by Herbert Spencer. 



B. I. c. i. § 34. 47 

34. It is seen what is the Autopsic Self, in its auto- 
nomic environment, Through these organisms the heart 
beats and the functions of the animalistic life are carried 
on; the instincts are enlifed and impel to action and 
gratification by their specific and differentiated orgasmic 
forces; the higher brain-organism of man gives wider 
scope and freer range to functions common to him and 
to the animal, as it also gives him the power to write 
new forms of thought and action on his ideational organ- 
isms, and has given him powers of control and direction 
over both his animalistic and his human organizations, 
and this so that he may consciously live for the enjoy- 
ment of his animalistic gratifications, his human appe- 
tencies, or for ascending into the serenity of the moral 
order where there is fulness and libration of his spiritual 
powers. He may normalate his life within an allowed 
circle. In making this ascent, the sharp analysis, at al- 
most every step, takes the distinction of loves in the 
animal form and loves in the human appetencies of so 
many various kinds, covetousness, ambition, pride, &c, 
and Love, which in a higher ascent, but by inverted action 
from this higher point, reacts on the animalistic and 
human natures, the love of justice, order, righteousness ; 
and therefore all along the distinction follows between 
the will of the flesh, the will of man, and the will of God. 
As the analysis is pressed, (which must now be post- 
poned,) it will be seen further that the fundamental 
powers, forces of the Self, and common to the whole of 
humanity, are the power of objectifying, doing, making 
from the powers in the Self, but always out, over — from 
the proper Self, the power of intellectualizing, forming 
plans, determining why, when, for this pursuit or that, 
and of love, a love capable of indulging in gross ap- 
petites, or in the pursuits and the glories of human life, 



48 B. I. c. i. § 34. 

or of aspiring to a likeness with God — to the deobscu- 
ration of its own true subjective powers from its animal- 
istic and human desires. These powers, in multifold 
diversifications, are the common property of the human 
races. It is seen that the diversifications depend mainly 
on the corporeal and the psychical organizations, and 
that these are susceptible to culture and to degradation 
by use and by abuse. The subsistence in which these 
fundamental powers inhere — from which they are phe- 
nomenalized, being the common property of all the races, 
must have a common source of origin or supply. It is 
herein termed, Solidarity. The word is not new, and 
the thought is older than the word. Solidarity is " Fel- 
lowship, or joint interest and mutual responsibility." — 
Wor. Die. It signifies " a fellowship in gain and loss, 
in honor and dishonor, in victory and defeat, a being, so 
to speak, in the same bottom." — Trench, Eng. P. P. 
68. " It is not that all men are merely bound in solido ; 
that there is a whole of life, a one life in them all, each 
individual life being an indissoluble portion of the life of 
the whole." — Leroux. Pascal says, "The successive gen- 
erations of men, continued throughout the ages, should 
be considered as one and the same man persisting," per- 
during, "always and continually learning." Perrauit 
says, " The human race ought to be considered as a single 
eternal man, so that the life of mankind, like that of the 
individual, has its infancy, has its manhood, and will have 
no decline." The thought lies at the bottom of the theo- 
logical- doctrine expressed in the old formula of Cove- 
nants or Federations of God with mankind in Adam and 
again in Christ. It implies a universality of spiritual 
kinhood as the subject and the object of the Covenants. 
As such it implies an alterable Solidarity in Adam — the 
common humanity, by which its nature could have been 



B. I. c. i. § 34. 49 

and was changed, or an alterable autonomy which could 
affect the doing, thinking, and loving operations and 
manifestations of the solidarity lying at the base of each 
Self. An underlying identity of the human race, in its 
totality, is substantially assumed in this form of expres- 
sion, and some such subsumption is essential to the moral 
and philosophical coherence of the theory. That God 
made a covenant with Adam, the solidaric head of his 
race, so that in his fall all his posterity fell with him, im- 
plies the introduction of actual, effective causes which 
modified this communal solidarity in those elements of 
spiritual life, or the autonomies prescribed and assigned 
to the races; and God made another Covenant with 
Christ, the second federal head, to rebirth the race, 
whereby, in virtue of this alterable quality in this com- 
mon identity of solidarity or of their autonomies, he be- 
came a conduit — a means and method, or a method of 
communication for the same race, whereby all could be 
elevated who would accept and inwork into their lives 
the forces of alter ability , and which would so affect, 
directly or through the depuration of their autonomies, 
this solidaric element, this common bond of identity un- 
derlying the races, as to bring the individual Self into 
harmony with God through this federal head. In the 
Catholic church, " It is the living and organic Unity of 
humanity," mankind, " in virtue of which each shares a 
responsibility in common with others." — Cortes, B. iii. 
c. 2. These views and statements are hypotheses or 
descriptions and accumulations of phenomena gathered 
together, and reduced to some theory of the life of man- 
kind as observable in its natural history. They are col- 
lected from writers of the most extreme divergence of 
philosophical and religious tendencies, and indicate that 
constant desire for unity which pervades all earnest 
4 



50 B. I. c. i. § 34. 

and inquiring thought. The concurrence of the philo- 
sophical and religious formulas will appear in these 
respects : that in mankind there is a communal solidaric 
element located in the diversities and depravities of their 
respectively organized autonomies ; that in virtue of the 
very essences of the solidarity, which appear wherever 
we touch them in life, or ascend and think them in God, 
there are bonds of sympathy and union ; that in the dif- 
ferences yet kinhood of the autonomies there are bonds 
of mutual affinities, dependencies, and correlations, yea, 
and in virtue of the disproportions inwrought in their 
organisms and operating in the economies of life, repel- 
lent antagonisms ; that the degradation of each individ- 
ual, thus manifesting and intensifying these antagonisms, 
tends to degrade others and produce corresponding mani- 
festations, — thieves, drunkards, murderers, prostitutes, 
&c, herd together, and the exercise of one passion or 
malignancy excites the respondent natures in others; 
that the depuration and sanctification of each individual 
tends to communicate depuration and sanctification to 
others, in their concordant association ; and as each 
ascends he suppresses or loses the respondent natures 
of the lower classes. Man does not instruct his passions 
and affections so as to give them their original direction 
of action. These are inborn, yet he can intensify or con- 
trol them by his more or less determinate action. But 
his ideates — his opinions, domestic, social, political, and 
religious, are the results of his position in the time and 
place wherein he appears in the movement of the pro- 
lepsis. These, the passional and the affectional orgasms, 
and the ideational capacity, and their appearance in the 
family, tribe, and nation, give the distinctions of individ- 
ual, family, tribal, and national characteristics. The un- 
derlying elements are all the same, yet there is ever a 



B. I. c. i. § 35. 51 

movement and change. Thus all mankind are as it were 
afloat " on one bottom." Solidarity is that communal im- 
manence of underlying identities, complexed in a unit of 
consciousness, out of which are evolved the triplicate phe- 
nomena of consciously doing, consciously intellectualiz- 
ing, and consciously loving, (in the highest form of love,) 
and all these are imperfect and truncated, except in the 
unity of their highest fundamental excellence. It is the 
immortal Identities of the human spirit. There is no 
conception — notion, of identity, substance, or cause be- 
low these, more fundamental than these ; and though they 
may differ in manifestations, in individuals and races, in 
degree, they do not differ in kind, and the fact of their 
Identities are essential to any system of morals, any 
progress of the races, and any continued responsibility, 
now or hereafter, for human conduct. Light, composed 
of three simple elements, in passing through various 
mediums is obscured, separated, or broken into limitless 
shades of color ; and its uses in the economies of nature 
are infinite. Around this solidarity are builded the auton- 
omies of individuals, and of the races, to be effected by 
the moral causes which degrade or elevate the psychical 
organisms, or to be broken, injured, or destroyed by the 
causes dependent on the philosophical contingencies of 
nature and life, and the moral action of individuals. 
Herein the divine system, as it works in the ages and the 
normalation of individuals and tribes, as they crawl and 
creep or walk erect through the divine plan, are seen ; 
and man blindly gropes in the darkness of his depravi- 
ties, or more or less openly aspires to the loftiest heights. 
" The dignity of the Image is seen in the fiflst state of 
man, but the perfection of the likeness is attained in the 
Consummation." 

35. As this Autopsic Self starts from its envelopment 



52 B. I. c. i. § 35. 

in its special Autonomy and the obscurity or light of its 
relations in time and place, and advances in its cognitions, 
aiid attains the self-analytic consciousness, it reaches a 
realm of Truth, called by various names in different 
systems of philosophy, as the Immutable Truth, the Pure, 
Absolute, Impersonal, Perfect, Universal, or Eternal 
Reason, or the Eternal Principles of Nature. In special 
systems it is called Mathematical or Geometrical Truth. 
It is herein called Insistent Truth, when spoken of in 
general terms, as being those truths which we must 
perceive or Intuitate as eternally insistent, whether man 
was made to intuitate them and act upon them or not, 
or matter was formed in which to embody or symbolize 
them. Two and two are four, and in every right-angled 
triangle the square which subtends the right angle is 
equal to the squares which contain the right angle ; and 
all such propositions are true, and must be intuitated as 
true; though matter, man, or Deity did not subsist. With- 
out stopping here to point out the want of rigid analysis 
in the following language of Sir Wm. Hamilton, and his 
failure to discriminate these objects of the Intuitional 
power, his Noetic Faculty, from the Ideas which are at 
the end of the objective processes of his Dianoetic Facul- 
ty — properly the Ideative function of the self, — in other 
words, the want of discrimination between geometrical 
truth and those Divine Ideas on which God patterned the 
forms of all existences and their correlations to each 
other, — the authority is used to show the general, if not 
the universal recognition of the Insistent Truth, under 
a multitude of names and terms, but which do not dis- 
criminate the one from the other. He says : " Were it 
allowed in metaphysical philosophy, as in physical, to 
discriminate scientific differences by scientific terms, (! ?) 
I would employ the term Noetic, as derived from vovs, to 



B. I. c. i. § 36. 53 

express all those cognitions that originate in the mind 
itself; Dianoetic, to denote the operations of the Discur- 
sive, Elaborative, or Comparative Faculty. So much 
for the nomenclature of the Faculty itself. On the other 
hand, the cognitions themselves, of which it is the source, 
have obtained various appellations. They have been de- 
nominated, KOLVOLl 7TpoXe\j/€LS, KOLVOLL €VVOlO,l, cj)V(TU<aL CVVOIXll, 

irpoTaL evvoiai, Trpora vorjfJLdTa ; naturae judiciae, judicia 
communibus hominum sensibus infixa, notiones, or noti- 
tiae connatae, or innatas, semina scientiae, semina omnium 
cognitionum, semina aaternitatis, zophyra (living sparks), 
praecognita necessaria, anticipationes ; first principles, 
common anticipations, principles of common sense, self- 
evident or intuitive truths, primitive notions, native no- 
tions, innate cognitions, natural knowledges (cognitions), 
fundamental reasons, metaphysical or transcendental 
truths, ultimate or elemental laws of thought, primary or 
fundamental laws of human belief, or primary laws of 
human reason, pure or transcendental or a priori cogni- 
tions, categories of thought, natural beliefs, rational in- 
stincts, &c. &c. n — Met. Lee. xxxviii. It is needless to 
translate specifically any of the terms used ; those in the 
English language are substantially the same, and show 
the object and subject — the thing sought with the 
thinker seeking, and they imply immediate cognition — 
intuition, as also his processes of cognizing ; but these 
and the whole language show that there is a realm of 
Insistent Truth which the mind Intuitates — sees by its 
native Intellective light. They are simply of the Intel- 
lectivity. 

36. There is another class of Truth, not simply of the 
Intellectivity, nor will the Intellectivity alone ever give 
it. It presupposes other elements than can be found in 
the Intellectivity : it requires, in thought, a moral nature 



54 B. I. c. i. § 36. 

in God, and necessitates a moral nature in man. And 
morality is a love of order, justice, righteousness, for the 
sake of loving natures. Much, in many books, has been 
said of Immutable Morality. The immutable morality 
is the law and life of the deific Ruler. What his moral- 
ity is no one can say, other than that it is in some in- 
scrutable way the ultimate coordination of his Power, 
his Wisdom, and his Love. The attempt to form a sys- 
tem of absolute, Immutable Morality for the Divine Being 
will result in inexorable contradictories of the profound- 
est philosophical and moral significance ; why did he 
permit evil, vice, and sin ? why did he make man to suffer 
through all these dark and gloomy ages, and not unfre- 
quently the best to suffer the most, as if truly the blood 
of martyrs was the seed of growing holiness in the races ? 
Therefore let us be meek, and submissive to the ap- 
pointed and statutory morality he has assigned for us in 
this planetary theatre of our existence. As the system 
unfolds, it will be seen that if this earth had been nearer 
to or farther from the sun than it is, the organisms of 
the animate natures inhabiting it would have had to 
have been different. Accordingly the laws of their 
physical condition and action would have been different. 
So if the human organization had materially changed 
to conform to a different sphere of existence, and 
dropped some of its present organisms, or was differ- 
ently correlated to others, the laws of the moral ac- 
tion must correspondingly have changed. As Christ 
said, "there there is no marriage nor giving in mar- 
riage," then there none of the moral laws relating to 
marriage have any application. And so through the 
whole moral law. Where the Spirit is immortal, there 
is no necessity for property in its various uses, and the 
many moral restrictions and injunctions relating to prop- 



B. I. c. i. §§ 37, 88. • 55 

erty would have no application. Where the Spirit is 
immortal, there can be no murder. There there would 
be but one element of the Decalogue left — Thou shalt 
love the Lord, thy God ; but when this love, by the 
gratifications of our animalistic and human natures, is 
turned away from God in the conscious and uniform vio- 
lations of the other portions of that law, and their loves 
are inwoven by the indulgences of life in the roots of our 
solidarity, the resurrection can only be to profounder per- 
versions and malignities. As there is a proleptic order 
and movement for humanity through the ages, let us 
meekly and wisely submit to his appointed statutory 
Proleptic Morality. 

37. There is another class of mental phenomena at- 
tained by the Self, called, also, " reason," " ideas," " trans- 
cendentalism," and which may be properly termed Divine 
Ideas. These are reached by a process herein termed 
Ideation, the intusception by the Self of the divine forms 
from which the movements into creative actualizations 
were objectified by Deity. To realize, to ideate these 
infinite forms with their functions and correlations, as 
they appeared in their relative successions in time and 
place, requires the concurrent use of the triplicate powers 
of the Self. No one or two of them will give the life- 
content. The intellectivity thus goes and sees that the 
Forms of things are selected from the divine omniscience, 
and objectified into nature, as it thus grasps the love 
which enlifes them and the powers which actuate them 
in their coordinate movements of creating. This is reach- 
ing the Transcendental, the Divine Ideas. 

38. The first step in this process is Analysis. Anal- 
ysis, in practical life, is to take that which is in its 
whole, its entirety — its synthesis, its Form, and dirempt 
it, separate it apart, piece by piece, element by element, 



56 B. I. c. i. § 39. 

component part by parts of any machinery, organism, or 
compound substance, and observe the materials, ele- 
ments, forms, functions, forces evolved, and uses, for the 
purpose of understanding each in its part or discreteness, 
and in their relations and correlations to the whole, and 
thus understanding the whole or so much of the whole 
as is proposed for examination. 

Analysis, in the personal life, is the observation of the 
content of a complex state of the mind or of a collective 
ideation, or of a s psychical process, or of a spontaneity 
which has been recalled, or of an instinct which has ap- 
petized and gained its gratification, and the separation of 
their phenomena in their differences and diversities, and 
their modes of action as parts of a complex whole, and 
as they appear and act as simple forces. In all cases it 
is divulsion; it is throwing or putting, and in a sense 
projecting, the parts of a thing from its own centre of 
cohesion or combination. It is anatomizing. But the 
Powers in God, or in the Self, do not act separately, ex- 
cept in the Self in manias, dreams, or reveries ; and here 
they are present in some of their varied forms ; and 
neither mind, nature, nor life can be understood, except 
as they are psychologized, as the Self reenlifes them and 
pours through their organisms from its own inner Self 
the movement-forces of their construction, and sees their 
repulsions, attractions, and their redactive processes. It 
must see the composition and the resolution of forces and 
their forms. 

39. Analysis is but ruin and desolation. Synthesis 
reconstructs — draws, brings, attracts together. Synthesis . 
in man is thus the bringing together the parts and cog- 
nizing the mental rule, the fore-plan of the modus ope- 
randi, of the method of constructing, forming, or making, 
and working in any given finite constructure, or the 



B. I. c. i. § 40. 57 

transcendental idea which ruled in the formation or 
transformation of any force or the creation of any ele- 
ment or organism. While there may be a chance dis- 
covery, § 14, of such rule or transcendental idea without 
previous analysis, it is only guess, and can be verified 
but by subsequent analysis. There is not and there 
cannot be such a thing as intuitive synthesis by man, — 
a law or idea without a knowledge of the facts on 
which to base it, — - by and through which to intuscept it. 
Power can only be intuscepted through our own Actu- 
ation ; Intelligence, intelligibility, only be known through 
our Intellectivity, and affectional natures through our 
own affections'. One Self may require a less number of 
facts of the respective kind, or a less time for consider- 
ing the facts, than another ; but the life, the moving 
forces of the facts, must be attained in the same manner. 
As the analysis takes apart, piece by piece, &c, the syn- 
thetic cognition unites, attracts, draws, brings together in 
their order and coherence or combination of correlated 
parts, and conjoining and actuating forces. 

Pure Synthesis belongs alone to Deity in his Omni- 
science. The ideal synthesis of the Cosmos is the tran- 
scendal picture of that Cosmos as it lay in the Divine 
Mind, before the creative act — before the ongoing of the 
forces moved into an objective position and state, and 
stood, as it were, in stabilitated immanence and manifes- 
tation over from the Divine Self. 

40. In these processes, analysis separates, and the Self 
cognizes the parts and the forces in their separate forms 
and qualities. Synthesis is the Self intuscepting the 
reconstruction part by parts, and, where parts are already 
known, by parts in greater aggregations of knowledge, 
and the Self pours through the parts and the whole the 
forces which move them, until the unity of the whole in 



58 B. I. c. i. § 41. 

its elements, organisms, and forces lies clearly in the Con- 
sciousness. Synthesis is the drawing together in recon- 
struction and enlifement of that which . the Analysis has 
anatomized. And when the elements, organisms, and 
forces are thus brought together and re-enlifed, and the 
appropriate form is bestowed, it is Redaction. Thus 
the Self starts with form, finds forms at every step of 
its processes, and returns to the final form. So man can 
only ascend informs, or to find forms. § 24. As the 
parts of a whole have each its form, so must the whole 
have its characterizing Form. Of those things which 
can only be seen in mental vision, the formula can only 
be one of language, and this is given in common and 
philosophic modes of expression. In the actual fact of 
creating, creation begins with analysis in the preparation 
of elements in their simple quantitative particles and 
qualitative forces, and ascends by compositions and reso- 
lutions of forces to the redactive forms of the Divine 
Ideas. §§ 23, 24. Deity descends from his omniscient 
synthesis to this minute analysis in created nature. Man 
begins in analysis, and ascends towards the divine syn- 
thesis. 

41. Transcendentalism, then, is the ideation in 
whole or in part of the deific system as it preceded cre- 
ation, and before it was materialized and actualized, and 
actualizing in the universe. It is the intusception, as far 
as it is given us, of the foundational forces in their laws, 
capacities, and forms as assigned to the Cosmos before 
they were and are actualized in positive, concrete crea- 
tions. This so, then the path of investigation — the way 
and the life for obtaining a proper apprehension, a re- 
enlifement in our own selves of the system of the uni- 
verse — is by intuscepting that universe in all its wisely 
working and affectional powers through the triplicate 



B. I. c. i. § 42. 59 

foundational forces springing out of the common solidarity 
of the race, and which testify to each one, more or less, 
in his accorded time and place. These alone can give 
us causes in their potentialities and efficiencies for fur- 
nishing forth a creation, where the dynamical forces pre- 
sent those possessed by the Self, where the plasticities 
inwoven by the vegetal and animal autonomies work 
blindly but wisely intelligential to their forms of beauty 
and use, where the instincts of the animal creation incor- 
porate a power — a force for acting, a blind intelligence 
to fulfil their appropriate offices, and evolve a love with 
diversified means and sources of gratification, and where 
the Autopsy, which makes the transcendentalism, ex- 
hibits, in its spontaneities and ideational reveries, evi- 
dences of identification with these forces, and in which 
the self-analysis discovers their conscious inherence. It is 
now averred — but the truth will" constantly break forth 
— that the Primal Causes are triplicate, and originate in 
the coordinations of a Triplicate Unity, common alike 
to God and to man, but only likened and imaged in man 
to those in God. The man of mere spontaneities cannot 
make the intusception. He lives only in his passions and 
impulsions, and these he has not analyzed; but he of 
consciously normalated life, standing, as man may, in 
some sort, above his passions, affections, and even the 
cunning and sinful working of his intellectivity, can catch 
the spiritual insight, and see the Cosmos in its beauty of 
forms and grandeur of movements. This system, begin- 
ning in God and moving to his ultimate purpose, his 
Final Cause, is the Divine Prolepsis. § 15. 

42. This Prolepsis is the actual working of the in- 
tellective fore-plan selected from and in the omniscience 
of the Deity. It is the movement and actualization of 
the Cosmos as preordained before the foundations of the 



60 B. I. c. i. § 42. 

worlds. To speak of this planet, it is the movement of 
the forces concreted and inwoven into the processes of 
nature and life, and on and by which they tend to and 
produce the successive conditions of things in each sepa- 
rate department of creation, and the Final Cause in the 
syntactic whole of nature and life. The Final Cause in 
this Prolepsis is the state or condition of existences, 
which they are to bear to their originator in some end 
or prolonged system, which is the intentive object of the 
Creative Mind. As this end or aim can only b& attained 
by intermediary forms, and differentiated forces, in a vast 
compages of converging correlations, and which forms 
and forces, in virtue of the intermediary, remote, and 
final end to be attained, must be formed and differenti- 
ated to work wisely and well in their appointed spheres 
of correlations and repellences to produce such ends or 
aims, so the forces are so inwoven and wisely correlated 
to converge to and produce such intermediary, remote, 
and final ends. Thus to work, to actuate, these intel- 
ligible causations must have been inwoven, from their 
beginnings, into the practical efficiencies of each exist- 
ing thing, and each part of the system, and the whole of 
the system. They imbue and pervade the entire com- 
pages of the Cosmos, and give them action, and limits of 
action, to produce and secure the arrangements of the 
prolepsis. This prolepsis is visible in the linked series 
of cause and effect in the physical world — in the indisso- 
luble connections so constant in the economies of nature. 
Herein it is so palpably visible, so invariable, that many 
minds deny the necessity of a creator, and affirm its 
eternal insistency and ongoing. But the philosophical — ■ 
the preordering prolepsis is visible in the order and evo- 
lution of higher and clearer results in the geologic suc- 
cessions ; and the moral prolepsis is unfolding its argu- 



B. I. c. i. § 43. 61 

merit in the conscious use and control by man of physical 
causes and effects, in the higher conditions of intelli- 
gence and moral struggles of the races of men, in the 
efforts to adapt governments to the wants and improve- 
ment of the individual, and in a reaching after per- 
fection, which will make governments useless as but 
instrumentalities of a lower condition of life. The Pro- 
lepsis, then, is the means and the given end of the crea- 
tion in and for the Creative Power, Intellective Omni- 
science and ever- working Love of God ; or, in the lan- 
guage of a severe theology, " We shall rejoice at seeing 
the Wisdom, Power, and Goodness (love) of God are in- 
finite ; these are the three attributes [§ 1 6] principally 
displayed in the creation ; the universe is their work, and 
may be considered a short essay on their perfections, or 
a piece of mechanism in which they are wonderfully dis- 
played" — St. Francis de Sales, Love of God, B. IX. c. i. 
If not now, as the argument unfolds, the serene and eter- 
nal beauty will come forth of that passage quoted in § 8, 
" The Father is Omnipotence ; the Son is Wisdom ; the 
Holy Ghost is Love ; and the Father and the Son and 
the Holy Ghost are infinite love, supreme power, and 
perfect wisdom. There, unity expanding perpetually 
begets variety ; and variety in self-condensation " (in its 
central attraction) " is perpetually resolved into unity." 

43. If, then, these three are the only forces, — the act- 
uous, objectifying force to be distinctly psychologized, 
when the Self goes through its psychic organization, 
and acts on muscular integuments, in determinate action, 
to do, to execute, to perform, and thus evolves phys- 
ical force or its exact equivalent in putting physical 
force into action or overcoming it, and in instinctive acts 
of self-defence, and in spontaneities exhibiting deeds of 
anger and wrath, §§ 17, 18 ; — the affectional force, when 



62 B. I. c. i. § 43. 

the Self loves, desires to attain, hopes to accomplish, to 
attract, 'enfolds, holds, maintains, conserves, although the 
love combines more or less with its other correlate 
forces, to obtain its various gratifications in the various 
actions and economies of life ; — the intellective force, 
which selects this motive of gratification, and rejects that 
which devises ways and means, which gives and guides 
into forms, modes of actions, moulds symbols, and gives 
specific manifestations : — there being only these three 
primal essential forces from which to furnish forth crea- 
tion, and these being accessible to us in the Conscious- 
ness of the Self, when the Self can, with less or greater 
clearness, follow the movements of these forces, and feel 
and legitimate that it is by these or consubstantial forces 
that a planet is aggregated without mass and weight in 
its initiate construction, until its mass and weight are 
properly adjusted in its exact relations of time and place 
to its sun and the other planets and star-systems, and 
then projected on its tangential course, and retracted into 
its orbit, and performs its located motions ; by which all 
bodies are drawn to each other, and to the centres of 
their planets, yet with a constant repulsion interposed ; 
by which the plasticities attract and repel, and form and 
mould the elements for organizations according to their 
directive correlations ; by which the autonomies, in the 
vegetal and animal Kingdoms, in their manifold differ- 
entiations, mould those plastic elements into forms of 
horror, or beauty, or use ; by which the instincts do their 
deeds of active power, yet of blind intelligence and love 
in gratifications ; and then sees, crowning the summit of 
the movement, the Autopsy in which man exhibits these 
forces in his own actions, affections, and thinking, the 
Self can intuscept the universe, and declare his image 
as after the Image of him that made him and all things ; 



B. I. c. i. § 43. 63 

and as he rises above the narrow limits of his organisms, 
and is depurated from the impulsions of his animalistic 
gratifications, and his human desires and malignancies, 
and becomes conscious of " the gift of God that is within 
him — of Power and of Love and of a Sound Mind," he 
will be not only the Image but the living and incorporate 
Likeness of him who made him after his own counsels. 
§ 25. How the solidaric Self is connected with the 
organic forces, and moves, as it were, along their courses 
in functionalized organisms with their impregnate or- 
gasms, can only be experienced in conscious watchfulness 
of the movements of the Self in the self, and in life, and 
into its correlations with nature ; but its sharpest and 
only full introspection can be given in that terrible self- 
analysis in which the new birth into the spiritual life 
throws its broad strong light into the gulf which sepa- 
rates spiritual purity from the animalistic and the human 
depravities, and the Self unfolds its spiritual Powers for 
their control and subjugation. The Method of this in- 
sight, and the insight itself, to some extent, will be un- 
folded in the normalation of the facts of consciousness 
common to cultivated and pious minds, and from the con- 
ceded facts of the philosophies. Thus passing back intro- 
vertedly and analytically over the movements of nature, 
and the articulations of the Prolepsis, the Self will reach 
the transcendental synthesis as it moved out of the om- 
niscient design into the forms and forces, fulfilling and 
manifesting the system of the universe. 



BOOK FIRST. 

THE GROUND PLAN. 



CHAPTER SECOND. 

THE ELEMENTS, FORCES, AND MODES OF CONSTRUCTION. 

1. All objects and subjects of knowledge and idea- 
tion fall into two great divisions : Being ; Existences. 

2. Being, in and of itself, is not an object of knowl- 
edge. It is an object of Intusception, and it cannot be 
reached by a formal process of reasoning — of notional- 
izing as of an ontological subsistence. It is to be intus- 
cepted and sought for as it is revealed in phenomena, 
and these phenomena are to be found in all elements 
which are subjective in or objective to the cognizing 
agent, — in the infinitesimal protozoa, the worm at the 
feet, man in the mystery of his great and depraved mul- 
titudes of the successive generations ; in the star-systems, 
in the nebulae at countless distances, in the gleam and 
glory of the more highly gifted thoughts which flash and 
fade ; in the more slow and solid structures of architec- 
tural intellections, which mass up in the soul through its 
years of labor and diligence ; in the lowest instinct, and 
in the highest consummation of Love and Thought and 
Action embodied in a personality, as a Purifier of the 



B. I. c. ii. §§ 3, 4, 5. 65 

nations ; and, gathering these in their concrete forms, 
sparkling and burning with their inwoven intelligibili- 
ties, ascend, transcendentally, and see them as neces- 
sarily foreplanned and prearranged, — and we will stand 
in the august Presence. 

3. Being, incapable of disjunctive analysis, subsists 
in a coordination of trinal coessentialities, namely, Power 
to create objectively, to sustain and to destroy what is 
created ; they are equivalents : Intellectivity, the forma 
formans, to correlate all things, from the primary ele- 
ments on through to the last act of time, to wisely organ- 
ize and adjust the positive correlations in matter and 
forces from which cause and effect flow, to counterpoise 
the philosophic contingencies, filling a space or conditions 
in the economies of nature and life, but less important 
than the actual causations, I. i. 13, and to supply, in 
these and other manifold forms, Intelligibility to nature 
and life, and Intelligence to the workmen and the wor- 
shippers in the temple ; and a causative love from which 
and to which all shall conform. I. i. 15. 

4. Physical nature with its perduring stabilitations 
and its flowing, changing phenomenal manifestations ; 
psychical nature with its functional activities ; spiritual 
nature with its presidency in and over the animalistic 
and psychical orgasms and organisms, (for there are 
orgasms which impel to action, and there are organisms 
on which the Self inscribes its own characterizing nota- 
tions,) all interlinked in constant and yet ever-changing 
correlations, and nothing steadfast in this mighty sea of 
change ; — the whole attracts our wonder, and demands 
the solemn exercise of all our power, our wisdom, and 
our love, that we may know, and love, and do. 

5. Existences are of Body, Soul, and Spirit, II. ii. 

So/xa, ^vxVi IIvcv/Aa of St. Paul. I. LI. 
5 



6G B. I. c. ii. §§ 6, 7. 

6. Body, matter, is posited as the base of what are 
commonly called inorganic substances, and as the men- 
struums or vehicles of the forces which make, or make 
and move, organic existences of the physical and the 
psychical natures. Not repudiating the theory of Bosco- 
vich, revived by Faraday, but maintaining that all exist- 
ences are forces in stabilitation or play of forces, yet, as 
the processes herein instituted lead to the ideation of 
Being, as coordinated in these trine coessentialities, and 
as the maker of differentiations in the primary elements 
of matter and of autonomies in vegetal and animal life, 
in organisms and functional orgasms as subsidiary to his 
Forms, I. i. 25, 29, with independent and interchanging 
forces, body, — bodies must be accepted in a scientific 
ontology as the menstruums or instrumentalities for the 
play of the specific functionalities and the mediums of 
the interchanging forces. The theory of Boscovich and 
Faraday as a base of positive science must be set aside, 
yet as a base of philosophy for created existence it may 
be, is undoubtedly true, if God is spirit and matter is 
not eternal. I. i. 8-10. 

7. Soul is the organisms in which are inwrought vari- 
ous functionalizations, independent in their respective 
powers, yet correlated to muscles and viscera in the cor- 
poreal frame, and organically arranged for repercussing 
from one to another, and in a normal condition subordi- 
nated to the control of the spiritual autopsy. I. i. 1-3, 
17-23. It is mainly in the exercise and control of these, 
in the vicissitudes and contingencies of life, that the 
responsibilities of the Spirit are hinged and arise. The 
fox is cunning, because he cannot help it ; it is inwoven 
in his brain-organism and acts instinctively, as mono- 
mania in man is automatic ; man is cunning, but shall he 
use his cunning for fraud, or to make his destructive 



B. I. c. ii. §§ 8, 9, 10, 11. . 67 

orgasms more effective, or shall he use it to prevent, 
control, and counteract these, or lead others to pruden- 
tial or wiser conduct ? JThe Spirit rules or is ruled. 

8. The evolution and elucidation of the Triplicate 
forces, as they arise out of the autopsic solidarity of the 
Self, will occur in the normalation of the true elements 
and correlations of life, and will irradiate their light in 
every chamber of the great temple. 

9. Inorganic bodies are those of greatest immanence, 
stabilitation, and which are not under the actual influence 
of or which have not been concreted into some functional 
form by plastic or autonomic life. Yet, all matter is 
organized ; it is a congeries of elements held together by 
their concreting and correlating forces. 

10. Organic matter is body functionalized into formal 
organism. The greater the variety of functions, the more 
complicate the organisms. 

11. Organized bodies, as organization is commonly 
denominated, are divided into Botany and Zoology, al- 
though Mineralogy and Metallurgy are other orders of 
organic and constantly organizing forces, — the organic 
forms in both, in many instances, being distinct. The 
vegetal orders under the control of their variously differ- 
entiated types, by virtue of their autonomic forces, build 
up their own organisms, and complete the specific end of 
their lives in the production of seed or germs for the 
continuance of their species. They are correlated to 
other uses in nature, and in turn contribute to functional 
powers in other departments. So in the animal world ; 
but in the ascent of the gradations, animals are corre- 
lated to still higher uses, in more intellective functions, 
superimposed on their lower instincts, as in the dog, the 
cow, the horse. These intellective functions must have 
their organisms of power and use, so as to apply their 



68 B. I. c. ii. § 12. 

semi-intellective actuation and love to the master's use. 
And soul-organism is given them of its kind. As instinct 
produces respondent action of t]ie motor nerves from the 
influence communicated by the afferent nerves, and con- 
tinued without consciously determinate break into the 
motor nerves, so the souls of beasts, in their semi-con- 
scious obedience and love to man, are in a certain way 
automatic, and act from these instinctive and repercussive 
impulsions — from the nature inwoven in their respective 
organisms and not from the presidency of an autopsic 
spirit normalating their conduct. I. i. 3. In man the soul- 
organism is more perfect and distinct, and the influences, 
impulsions carried by the afferent to the motor nerves* 
are capable of being consciously and self-determinately 
broken up, while it may and frequently does act from 
instinctive and automatic impulsions, as in the more bru- 
talized or impulsive members of society and in mono- 
manias and constitutional idiosyncrasies ; yet, in certain 
limits, personal to each self, the autopsic Self controls 
this automacism by the human culture of life, or by an 
appropriation and inweaving of the spiritual forces into 
the organic action of life. " Who knoweth the spirit of 
man that goeth upward, and the spirit(-soul) of the beast 
that goeth downward to the earth ? " — - Ec. iii. 21. The 
language of that day could not convey the discrimina- 
tion. 

12. Animal life is arranged into four orders, if the 
infinitesimal protozoa do not present any other. At the 
base of animal life are found these infinitesimals of life, 
composed of infinitesimal atoms still more infinitesimal. 
The successions follow in their diversified successions, 
— the Radiates, the Mollusks, the Articulates, and the 
Vertebrates, — and each order in ascending forms of 
perfectibility; and man is classed in kindred by dis- 



B. I. c. ii. § 12. 69 

criminating elements of relationship, yet of irrecon- 
cilable difference, with fish and reptile and bird and 
beast. This is so articulately indicated, that man, stand- 
ing at the summit of the vast creation, can in the pro- 
cesses of his intusceptions, passing down through himself, 
see the long lines of existences, and catch the moving 
forces which actuate the individuals and the orders be- 
neath and around him. He intuscepts, from himself, 
their varied forces to actuation. Animals of the same 
species understand each other ; nor animals nor men 
understand the other, except in and through those por- 
tions of their nature which they possess in common. So 
man, passing down through the long geologic eras, realizes 
the deific activity in all forms of existence, working 
countless ages from various intercalated beginnings, indi- 
cating and converging to a beginning, interpolating differ- 
entiated organic forms in their times and places, embody- 
ing more varied organic forces, and crossing the chasms 
and breaks of the geologic dislocations, ever with the 
higher forms and more varied functions, and tending 
always, in a clearer prolepsis, to man — to man, the con- 
scious symbolization and predetermined autochthon, em- 
bodying in his ultimate and perfected consciousness the 
triplicate powers by which were created and from which 
were furnished forth the whole. At each geologic break 
an interpolation of the ascending gradations, in new 
forms and functions, takes place ; and these more intel- 
ligibly characterize the various cycles of creations, in- 
creasing the distinctness of the agencies at work, until in 
the intelligibilities incorporated in man a power of doing, 
making, creating from his own forms, actuating for his 
own loves, is set free, — an intellectivity for the first time 
in this series of creations grasps and follows the lines of 
thought pervading the manifold complexity, and Love, 



70 B. I. c. ii. §§ 13, 14. 

heretofore with his face to the earth, and dwelling among 
the fierce gratifications of the monster-periods, now 
turns his thoughts to heaven, and adores in grateful 
veneration. Love, the redeemer, the purifier, the recon- 
ciler, — last born into the open order of time, its triumph 
will be the subordination of all loving, conscious person- 
alities. But geology repeats itself in history ; man has 
had his monster-periods ; and the corresponding types 
of the tiger and the monkey murder and mow and 
chatter in the orders of men. 

13. This triplicate Self is the only creature which can 
interpret nature, and precisely as he has an enlarged 
consciousness of actuous, practicalizing force, of intellec- 
tivity, and of love, his capacity to comprehend nature is 
enlarged. Without this practicalizing force he cannot 
comprehend the operations of Actuous power; wjthout 
love he cannot make any intusceptions of love in any of 
its broken and functionalized gratifications, nor ascend 
and know it in God ; and without intellectivity he cannot 
comprehend aught. It is, therefore, only as the three are 
brought into harmony and coordination by an auspicious 
organization, or the moral normalation of life, that the 
intusceptions of that which is above us can be complete, 
while of that all around, they will be imperfect. § 2. 
Without organism to bring the self into collisions and 
harmonies with all nature, there can be no communi- 
cations to or from nature, so the organisms of man give 
him his consciousness in nature, and place him in the 
web of complexities, wherein are constantly evolved the 
trials and responsibilities of life. 

14. The solidaric Self, in the personality of man, is 
the conscious autochthon making the investigation. 
Under the activities of the Self is the philosophical and 
empirical fact of Consciousness. The simple and yet 



B. I. c. ii. § 15. s 71 

complicate fact of Consciousness is provable in the sum 
of all its threefold verifications. II. iii. 26-28, 37-40. 
Consciousness, empirically true, and of necessity realized 
in philosophy as belonging to the normal man univer- 
sally, but heretofore not legitimated, is in each individual 
purely and entirely personal. It is his own ; and that 
which is one's knowing, thinking, doing, loving, may not 
be a fact of another's thinking, doing, loving. As special 
facts, they certainly are not ; each is his own ; but each 
may have the elements of Self out of which similar 
facts may arise. Yet, men are so organized that one has 
an excess of actuous force, and a defect of intellectivity 
and of susceptibility, and so through these three charac- 
teristic elements ; the man of actuation cannot compre- 
hend the man of susceptibility, and if the man of intel- 
lectivity, without any combination of the other two 
correlates, — if such an intellectual monster can be con- 
ceived, — - can perceive that each of the others is guided, or 
rather actuated or inflamed by their respective forces of 
character, he can get only the positive fact that they are 
actuated by some element or force, which may be given 
to him in some formula of words or form of thought, 
but it will be void of any content to him ; it will have 
for him no living, infecundating life. While Conscious- 
ness is thus realized as the empirical fact of all normal 
psychical life, it is yet susceptible of philosophic proof in 
the objective position, which it can hold in and towards 
each of its threefold conscious elements. It can say I 
do, and it has the knowledge of doing ; I think, and it 
has the knowledge of thinking ; I love, and it has the 
knowledge of loving ; and it combines all these in its 
normal acts, in a positive, if not perfect knowledge and 
action of its triplicate life. 

15. In the processes of communication from one self 



72 B. I. c. ii. § 15. 

to another self, it must not be overlooked that the self 
of the higher and more complete personality may have 
much which it cannot communicate to an inferior self 
unless in an expanding capacity for progress in such in- 
ferior. The inferior has not advanced into that state of 
mentalization, or growth of self-normalation, in w r hich it 
can intuscept — realize the life of the higher life. How 
can he who is full of the light of intellect, illumine the 
dark places and narrow chambers of unmentalized souls ? 
how can the life full of love inweave and impart into the 
dry, hard, and sterile nature of the loveless man, except 
by the "coal of fire" from the altar of Love, or by 
ploughing up that nature with the ploughshare of many 
griefs and dependent hopes and personal wrongs, com- 
mitted by the rude man himself, requiring self-analysis 
and self-forgiveness, and making him wish for the love in 
mercy, wdrich he had refused ? Paul going to Damascus ; 
the cruel bigot, or ruler everywhere. Let it not be for- 
gotten that the suffering and sorrow which improves and 
purifies and elevates is subjective — it is that which we 
bear in meekness and moral obedience ; and it is not the 
objective suffering and sorrow — it is not that which we 
inflict, and which brutalizes and degrades the inflictor. 
If moral culture were an easy process, the meek and 
gentle ministers of God w r ould have a more successful 
duty to perform, and one, thus filled with love, of more 
unction. But the higher processes of life-integration, 
instituted in the trials and disciplines of life, must yet 
drive their ploughshares over prelate, priest, and lay- 
man. That the Love and Thought, and their actuation 
into the currents of life by Christ, as a life, is indifferently 
intuscepted by the teachers of mankind, nay, that in 
times of madness they only exercise their animalistic 
and human orgasmic forces, is written in the blood of 



B. I. c. ii. §§ 16, 17. 73 

centuries and continents, and such must be the solemn 
judgment of those standing aloof from the wretched and 
criminal movements of political and military life, and 
who have made the ascent above them, and have seen 
the love of God made the watchword for ruin and 
desolation. It is easy for bad men in the rostrums and 
pulpits and elsewhere, from their depraved natures, or 
mistaken men, in their «??Vnormalated and unmeekly 
loves, to stir and move the animalistic and human or- 
gasms in mobs and popular masses ; and thus it is that 
even when " pearls " of the highest price are cast to them, 
they turn and rend the giver by scourges, barbarities, and 
crucifixion, as the old priesthood sacrificed Christ. 

16. It is necessary to know the actor and thinker and 
lover making this intusception. The extent and char- 
acter of his knowing will be, and only can be commens- 
urate with his entire activities, organic capacities, and 
the range and qualities of objects knowable. It is, then, 
necessary to analyze the objects knowable, synthesize 
them in their appropriate correlations and as they stand 
in their system of correlations around this central Self. 
In omniscience all objects and subjects are known; in 
limited intellectivities nothing is known beyond what 
has concrete intelligibilities inwoven therein, and as these 
are correlated to such intellectivities in their organic in- 
strumentalities, as color to the seeing eye, odors to the 
smell, thought to the thinking mind, volitions to the 
willing agent, affections to the loving heart. This will 
be manifested in the progress to the higher ideation of 
the coordinates in Deity. 

17. In making the exposition of the Personality, as com- 
prehended in the whole organization of man, the general 
phenomena considered are those common to the whole 
race, and therefore based on the common consciousness 



74 B. I. c. ii. § 18. 

of ordinary men : yet, as indicated in § 15, there are phe- 
nomena manifest to some which are wholly incognizable 
to others ; so there are phenomena belonging to some 
who have been brought into intusceptive communion 
with the spiritual life which others have not attained ; 
and the truths of both classes must take their places in 
any well-considered system of philosophy, on the same 
verity of consciousness which establishes the ordinary 
facts of psychical or mental life, for it is only the con- 
sciousness of each confirmed by the testimony of differ- 
ent classes, and the mutual intusceptions of each class. 
In the two latter cases the higher culture of the intellec- 
tive class and the serener self-consciousness of the morally 
spiritual life, and frequently with the very highest intel- 
ligence in the latter, may well be put against any nega- 
tive doubts. In the unfolding process it will be seen 
that the ideation of God is a gradual normalation from 
the whole elements of nature and life, and these as ap- 
plied to the Self in a self-analysis, I. i. 8-10, 17-20, 36- 
37, 42-43 ; and this even when it is given in a positive 
revelation, for a positive revelation gives nothing to those 
who cannot perceive, in other words, who cannot give a 
life-content from themselves. Hence it has so frequently 
happened that the actual revelation communicated by 
evangelic men to savage or barbaric races becomes 
merged in the surrounding barbarism as soon as the con- 
trolling life is withdrawn from them. Subordination, 
prescribed forms, and continued impressment are necessary 
to moral growth in the life of a race. It has always been 
given to different men and races in higher forms and 
vitality than their native ^ability could eliminate by direct 
personal processes ; yet a moral intonement of life is 
sometimes given to those of much limited intellectivity. 
18. The content of the solidaric Self, when seized in 



B. I. c. ii. § 19. 75 

its simple discrete elements, their fundamental union, 
their correlations to life and nature, and their native 
superintendences to God, as manifested in so many forms 
of superstition and natural religion, it is proposed and 
believed will give a triplicity in unity, and indicate the 
actual, if not the essential origin of the Solidarity. This 
view is elemental — it is foundational in man, and man 
made in the image, and as he ascends, is seen to be renewed 
in the likeness of God, in the exercise of the divine spir- 
itual forces. God knows — Man learns. As man ascends 
and extricates himself — is extricated — from the cleav- 
ing impurities of his animalistic appetites and human 
appetencies, he gathers clearer ideations of the power, 
wisdom, and love, which are necessities of thought to any 
worthy conception of God. Pursuing the Method indi- 
cated, but after the manner of strict Rationalism, yet 
including the whole elements evolved, the Self will 
arrive at the philosophic coordinations in their unity. 
To give this philosophic formula a Personality, and make 
it the living God of the universe, it must have a life- 
content, in moral correlations with the children of men ; 
it must be seen as " the life which is the light of men," 
" the light which lighteth every man that cometh into the 
world, who was and is in the world, and the world 
was made by him " and the world knows him not, and to 
those who receive Him he shall give the power to be- 
come the sons of God. He must be seen as descending 
to man — and man must be s"een as ascending to him on 
this ladder of power, wisdom, and love. 

19. Yet, to make this ideation of Personality more 
complete, in thus evolving and adjusting the correlations 
between the triplicate solidaric powers and the trinal 
coordinations found in the initiate causations, that other 
relation growing out of these root-forces, and necessary to 



76 B. I. c. ii. § 19. 

the subordination of those individuals and races who are 
in their animalistic and mere human conditions, must be 
intuscepted in the entire complement of man's nature, in 
which the actual and moral necessity of Command as the 
effect of Love in the Law-giver is seen as provident, 
or wise, loving, and instrumental to aid man, in his. 
savage and barbaric conditions, in attaining his end of a 
purified life of active love, and which, in the incertitude 
of human reason and pruriencies of human passions, ap- 
petites, desires, &c, contributes essentially to its attain- 
ment, which few or none of mankind attain, when 
left to the cold and lifeless formalities of the miscalled 
Eternal Reason, I. i. 25, 35-37, as a mere rule of con- 
duct obtained from the light of nature, and informed — 
enlifed with the animalistic, or the human loves. But 
when Command has inwoven with it the wisdom and the 
power of discipline, in love, and applies the exact dis- 
cipline to the exact disobedience, it is seen that Command 
is but another name and form of the Law of Nature 
which imposes the discipline of the life and the ages, and 
this by the interweaving correlations which subsist thus 
between physical nature in all its forms and the bodily, 
psychical, and spiritual natures of man. Love in the 
Commands is always tendering the Conciliation, when 
the subject yields up the disposition to offend. I. vi. 
35, 36, 37. Certain physical forces — those farthest re- 
moved from immediate correlations with the human Self 
— vindicate themselves most openly and conspicuously : 
the tree will fall and kill ; and the blow of the murderer, 
and the shot and the steel of the murderous battle- 
field, will destroy. As the correlations become more 
immediate and closely interwoven, they become more 
recondite, and sharper investigation and inspection be- 
come necessary to see their reciprocal interactions : dis- 



B. I. c. ii. § 19. 77 

eases, as agents of the physical forces, invade the body, 
and the pathogenetic effects of poisonous and medicinal 
agents as correlated to various viscera and organisms 
and the orgasmic forces of life are eventually traced and 
discovered, and their intimate correlations are understood 
and established, and used and abused. And in the un- 
folding of these correlations, the moral forces, from on 
the spiritual side of the Self, inosculating and interweav- 
ing with all the forces in nature and life, are understood 
and established, and used and abused in the moral move- 
ments of life. As these correlations depart from the 
more open and manifest contrast and open intercommu- 
nication between the Self and these correlated forces of 
nature, the laws of their interaction become more hidden, 
and slowly it is seen how, in the movements of moral 
life, interventions, ceremonials, and* commanded observ- 
ances, and institutions of moral forms, having a life-con- 
tent of discipline and education inwoven in them, become 
necessary, and Command is legitimated. Therefore let 
not the man who is so far mentalized that he catches 
these correlations with less difficulty of analysis and syn- 
thesis, heedlessly destroy the useful forms by which his 
younger brother is ascending to the Light and Love and 
Actuation of the higher moral Life. They are the 
ladder by which he himself, in his solidaric life, too, has 
ascended, yea, and has yet to ascend, — only in other and 
higher forms. The one is germinal, the other is normal- 
atively developing. Love, therefore, in the Command is 
always tendering the conciliation at every step upwards 
in life, when the object — subject of the command yields 
the disposition to offend; and the Command to the 
younger brother, and the accumulated means of knowl- 
edge and of action in the elder, control, subordinate, 
and subjugate the animalistic and human orgasms of 



78 B. I. c. ii. § 19. 

offence, and man in his own actuating spiritual love be- 
comes liege, loyal, and active in and for the very Love 
which has commanded, and in this very progress has for- 
given so much in the very bestowal, yet by the conscious 
appropriation by the Self, of this higher Love. Love 
repays all that God can give, or man receive. In this 
Power, Wisdom, and Love of a Divine father, thus un- 
folding his power, wisdom, and love in these punitive 
retributions of physical, vital, and moral agencies, and in 
the authoritative disciplines and instructions of Com- 
mands, leading to a higher life, man will perceive his 
duties more clearly, and will gain — gains in the processes, 
the Love, the Wisdom, and the actuating Power to be- 
come the Son of God. The circle begins in Love, and 
ends in Love. The spiritual life below and the spiritual 
life above are concordant, and order is justice, and justice 
is Righteousness, — and order, justice, and Righteousness 
are at one. I. i. 3-5, 15, 16, 17, 34-37, 42 ; §§ 2, S,post, 
c. vii. 



BOOK FIRST. 

THE WORKMAN AND HIS WORK. 



CHAPTER THIRD. 

SUBJECTIVITIES ; OBJECTIVITIES ; AND TIJEIR SYSTEM 
OF CORRELATIONS. 

1. Before anything can be deter minutely posited in 
space, its place in space, and its time of appearance, 
both in relation to things which must and are to ap- 
pear, must be determinately assigned. Thus the first 
movement in creation is an intellectual, a moral move- 
ment, and it is determinate. The position of a planet 
of a given volume and density, in a given star-system, 
must have its appropriated place in such system, I. i. 25 ; 
the mass and weight of each planet must be assigned to 
the place which it is to occupy in the system ; and accord- 
ing as the planet is nearer to, or remote from the sun, as 
centre of the system, must be the organizations of the 
vegetal and animal existences which are to appear upon, 
and inhabit such planet or the respective planets of the 
system. And before God could have made the autoch- 
thonic man of the dust of the earth, he must have made 
the dust of the earth. Thus moral laws and moral forces 
enter into the processes of creation from the beginning, 



80 B. I. c. iii. § 2. 

and from before the beginning, and thus are seen to 
accompany the processes to the end. I. i. 8-10, 41-43 ; 
ii. 12-18. Without giving philosophic reasons, just now, 
this is seen in the differences of vegetal and animal life at 
different latitudes on the earth. So in the wide sweep 
of the systems, the same adjusting and balancing forces, 
which are necessary to keep this planetary system in its 
harmonious order, are necessary for all the systems, 
swaying in the boundlessness around the unknown centre. 
I. i. 10. By positing in space, place is made, and space 
has received an objectivity in it, to which all things com- 
ing thereafter have relations of time and space. I. i. 7. 
• Before a cognitive agent, organized as man, is posited in 
place, there must be an objective standpoint — some- 
thing standing under him to occupy ; and objects to cog- 
nize, to use, and abuse, and correlations are predetermi- 
nately necessary. The creation of this standpoint, this 
theatre, requires such a creature as man in his aggregate 
of humanity, in his autonomic functions and spiritual 
powers, to give a meaning and a life to the whole of 
creation. 

2. The power of outward, objectifying action, of intel- 
lectualizing, and of loving, either in beastliness of gratifi- 
cations or in charities of life, may differ in degrees, in 
intensities and capacities, but they do not differ in kind, 
of their respective kinds. Each may be directed towards 
various objects, as they evidently are ; but at base it is 
but one Actuating Power, which goes out into action ; it 
is but one Intellectivity that thinks, arranges, devises, 
plans, fixes time and place for action, &c. ; and it is but 
one Love in manifold forms, means, and objects of grati- 
fications. By that law of thinking in the subjective Self, 
however derived, by which the uniform phenomena con- 
stantly appearing in or arising out of one thing are 






B. I. c. iii. § 2. 81 

referred to their common substance, I. i. 10, these re- 
spective powers must be seen as arising out of their 
respective sources of causation. 

As the proleptic steps of the movement of nature are 
traced back to a beginning, the secondary causes are seen 
to converge in to the Initiate Causations. I. i. 8-11. As 
these secondary causes are thus retraced from their com- 
plex combinations in nature and life to the simple bases 
from which the whole originated,- new differences of func- 
tionalizations must be seen at each step of the progress 
as inwoven by and from the Initiate Causative Forces. 
The difference and the permanence inwoven in these 
new forms of forces, so as to create classes, orders, 
families, and species, are seen in the vegetal and animal 
kingdoms. Science is so accepting the facts. 

" One important truth already assumes great signifi- 
cance in the history of the growth of animals ; namely, 
that, whatever the changes may be through which an 
animal passes, and however different the aspect of these 
phases at successive periods may appear, they are always 
limited by the character of the type to which the animal 
belongs, and never pass that boundary. Thus, the Radiate 
begins life with characters peculiar to Radiates, and ends 
it without assuming any feature of a higher type. The 
Mollusk starts with a character essentially its own, in no 
way related to the Radiates, and never shows the least 
tendency to deviate from it, either in the direction of the 
Articulate or the Vertebrate types. This is equally true 
of the Articulates. At no stage of growth are their 
young homologous to those of Mollusks or Radiates, any 
more than to those of Vertebrates, and in their final devel- 
opment they stand equally isolated from all others. That 
this is emphatically true of the Vertebrates has already 
been fully recognized ; and the facts known with refer- 



82 B. I. c. iii. § 2. 

ence to this highest type of the animal kingdom might 
have .served as a warning against the loose statements 
still current concerning the so-called infusorial condition 
of the young Invertebrates. These results are of the 
highest importance at this moment, when men of authority 
in science are attempting to renew the theory of a general 
transmutation of all animals of the higher types out of 
the lower ones. If such views are ever to deserve 
serious consideration, and be accepted as involving a 
scientific principle, it will only be when their supporters 
shall have shown that the fundamental plans of structure 
characteristic of the primary groups of the animal king- 
dom are transmutable, or pass into one another, and that 
their different modes of development may lead from one 
to the other. Thus far Embryology has not recorded 
one fact on which to base such doctrines." — Agassiz's 
Methods, ch. xvi. 

" Embryological investigations have taught us that 
during the incipient growth of the higher animals none 
of their organs exist, and yet the principle of life is active, 
and even after the organs are formed they cannot act at 
once, most of them being enclosed in the whole structure, 
in a way which interferes with their later functions. In 
the little chicken, for instance, the lungs cannot breathe, 
for they are surrounded by a fluid ; the senses are inactive, 
for they receive no impressions (?) from without ; and all 
those functions establishing its relations with the external 
world lie dormant, for as yet they are not needed. But 
the organs are there, though, as we have seen in the 
turtle's egg, they were not there at the beginning. How, 
then, are they formed ? We may answer that the first 
function of every organ is to make itself. The building 
material is, as it were, provided .... Before the lungs 
breathe, they make themselves ; before the stomach digests, 



B. I. c. iii. § 2. 83 

it makes itself; before the organs of the senses act, they 
make themselves ; before the brain thinks, it makes itself. 
In a word, before the whole system works, it makes itself 
out of the elements given by the formation of independent 
eggs (ovarian egg) ; its first office is its self-structure." — 
Agassiz's Meth. ch. xv. This is true and it is not true. 
The function of thinking as a determinate process of 
thought in the formative production of the organisms of 
the incipient brain is not the function of these organisms 
after they are made. So of the various Loves, — and 
so of the executive power of doing, in so many forms of 
doing. The thinking, the loving, and the doing are the 
functions of the organization after it is substantially com- 
pleted. The various forms of these manifestations as 
seen in the instincts of animals and men, in the spon- 
taneities of man and in his self-conscious conduct, in cer- 
tain of their forms and natures, proceed from and in 
others are exercised through adapted organisms. The 
explosive passions and the attracting loves are expe- 
rienced in various forms of spontaneities indicating their 
different organic functionalizations. The forces of func- 
tionalization, which builded the organs and endowed 
them, preceded the respective organisms. The autonomic 
egg — the primitive germ, including, potentially, the 
whole of the creature — preceded the structure of the 
parts. The functions of the brain did not build and 
endow the brain in its variety of functions, but the intel- 
ligential and intelligible forces assigned to each autonomy, 
as a general whole, was precedently necessary to the 
structure of the parts. There are functions for growth, 
and there are functions for action after growth. The 
general autonomic forces of the type, in each species, in- 
clude, govern, and mould the included special forces of 
each subsidiary organism, as they, in turn, affect the 



84 B. I. c. iii. § 3. 

general autonomic type of each individual. In man, the 
solidaric autopsy is superimposed, and the function of 
conscious self-normalated conduct is reflex, — is an inverse 
action from the consciously objective position of the Self 
controlling and normalating the various functions of these 
various organisms. 

3. The vegetables build their respective differentiated 
forms with an accurate intelligence inwoven into their 
respective autonomic germs, which, in formative pro- 
duction of germs, preserves and continues each hind after 
kind ; in animal autonomies the special differentiated 
forms of orgasms subservient to the whole organization 
of each autonomy, with accurate intelligence, greatly 
diversified for each, build each separate organism, and 
these as subordinate to the more comprehending intel- 
ligence, which weaves the characteristic form of the par- 
ticular species, which thus comprehends and includes the 
special orgasms and their organisms. The special intel- 
ligential forces, which weave each special organ, are sub- 
ordinated to the intelligential force, which gives the whole 
complete Form of the thing. The human autonomy as- 
cends in its constructive intelligence and subordinates 
the entire variety of the functionalizing forces, which so 
wisely build each separate part, and gives distinctive 
form to man. The subordinate forces converge, under his 
autonomic germ-forces, to the production, preservation, 
and continuance of his autonomic species. All these 
organisms are modes for the action and reaction of forces, 
which is signified in the popular language of " the wear 
and tear of life." This is becoming, has become, the well- 
settled law of science. Carp. H. P. § 345, says : " Thus it 
comes to pass, that, during the whole period of active life, 
a demand for nutrition is created by the very exertion of 
the vital powers, but more especially by the evolution of 



B. I. c. iii. §§ 4, 5. 85 

the Nervous and Muscular forces. The production and 
application of these, indeed, may be considered as the great 
end and aim of the Human organism, so far at least as 
the individual is concerned." And the evolution will 
show, that all these are positively and directly affected 
by the activities, passions, mental labors, and emotions of 
the Self. 

4. These various autonomies, vegetal, animal, and 
human, are, more or less, in the philosophical contin- 
gencies, dependent on a supply and modulation of forces, 
from the various plasticities of nature, and on the assimi- 
lation of forces prepared by the inferior organisms on 
which some of thern subsist, and upon the geotic causes, 
as modifying forces, with which they may be surrounded 
according to their longitudinal, latitudinal, and isothermal 
lines, and soil, and other local influences, and in man 
especially, on civilization and evangelizations, and these 
frequently acting with antagonizing efficiencies. I. i. 13, 
26; ii. 11, 15. Each planet, and each place on the 
planet, will, therefore, give a peculiar modification to each 
autonomy, while the autonomy will hold the entire organ- 
ization, under these certain limitations, true to the form- 
giving forces in its type-autonomy. 

5. Man is thus given in his Solidarity and his Auton- 
omy. The Autonomies furnish the organisms of Sensa- 
tion to the Self, for the cognition of external things in 
their differences of quantities and qualities, and orgasms 
for the impulsions of the animalistic organisms, and to give 
modality of forces and direction to the human passions, 
intellections, and emotions, and for the means of reaction 
from the Self — the Spirit, in, on, and through, and over 
these orgasms and organisms. As is the autonomic organ, 
so will be the seeing ; as is the ear, so the hearing ; as the 
erotic desire, as the organs of hunger and thirst, of cun- 



86 B. I. c. iii. § 5, 

ning, of ferocity, of covetousness, &c., so the impulsion 
in the inner organization of the animal or the human 
Self. But while this is so, and as the eye, so the sight, 
but not the painter-artists within ; as the ear, so the hear- 
ing, but not the musicians within ; and psychical subsist- 
ences with their inherent orgasmic forces are necessarily 
notionalized as within, I. ii. 6-12, in their differentia- 
tions of special forces and diversified organisms as 
necessary to the manifestation of the artist, of what- 
ever kind — -painter, musician, poet, thinker, and doing- 
thinker, and thinking-doing-lover, as the solidaric Self 
of each self. 

All living animals have nerves. All of the more 
highly organized animals, fish, reptiles, birds, quadrupeds, 
Man, have Brain. And the variety of Powers, or Diver- 
sification of functions, corresponds to variety and com- 
plexity in the organization of the whole nervous, vascular, 
and muscular systems, thus complementing a body of 
correspondent parts. And the nervous system, in the 
higher organizations, is observantly seen to divide into 
systems of sensitive — afferent nerves carrying in sensa- 
tions and sensibility, and of motor — efferent nerves carry- 
ing out power or force for motion, and the sympathetic 
nerves, which perform independent functions of their 
own, and keep up certain kinds of communications be- 
tween important viscera and the cranial organization. 

In the human subject, the whole encephalic mass, 
the Brain, is composed of eight distinct parts: — 1. The 
Hemispheres, or the cerebral ganglia, constitute about 
nine-tenths of the whole mass of the brain ; this Cere- 
brum occupies the upper cavity of the skull, and is by 
universal consent of scientific men allotted chiefly to 
mental powers ; and, as a general rule, in healthy condi- 
tions, mental powers in different races and in different 



B. I. c. iii. § 5. 87 

individuals correspond to the size of the cerebrum, it 
will further become apparent, that the due combination 
of Active, Intellective, and Affective powers are alone 
properly called Moral Powers. 2. The Cerebellum, with 
its transverse convolutions, situated behind the cerebrum, 
to which, by some, have been assigned organs of instinct 
— the impulsive spontaneities of the human passions and 
affections, but which by others is supposed to be the seat 
of combination of organs, or instrumentalities for coordi- 
nating the powers or positive forces, by which the differ- 
ent voluntary motions are regulated and harmonized, so 
as to produce order and determinateness in the move- 
ments of man. 3. The Tubercula Quadrigemina, which 
give rise to the optic nerves, and preside as ganglia over 
the Sight. 4. The Tuber Annulare near the centre of 
the brain, and intimately connected with Sensation and 
voluntary motion. 5. The Olfactory ganglia give rise 
to the special sense of Smell. 6. and 7. The Corpora 
Striata and the Optic Thalami, small bodies, whose func- 
tions are undetermined. 8. The Medulla Oblongata, 
long known to be particularly essential to the preserva- 
tion of life, so that it has received the name of the " vital 
point," the " vital knot." In immediate connection with 
this last, and in immediate or mediate connection with 
all these, are the Spinal Cord and the system of the 
Great Sympathetic Nerve. The former is but the pro- 
longation of the Medulla Oblongata, and is a long gan- 
glion covered with longitudinal bundles of nervous fila- 
ments, and is the " Silver Cord," occupying the central 
cavity of the backbone, and which sends out nerves to 
each successive portion of the body, and supplies with 
nerves the muscles and integuments of the whole body, 
which are endowed respectively with the power of con- 
veying sensations and communicating motion, depending 



88 B. L c. iii. § 5. 

on the integrity and activity of the Spinal Cord. The 
Spinal Cord is also in direct connection and communica- 
tion with the system of the Great Sympathetic Nerve, 
which consists of a double chain of nervous ganglia run- 
ning from the eyes to the lower extremity of the body, 
along the front and sides of the backbone, and con- 
nected with each other by slender filaments, as they are 
also direct in communication with the Spinal Cord by 
motor and sensitive filaments received from it at different 
important points. Branches from this Great Sympathetic 
Chain are distributed to organs over which the "con- 
sciousness and the will " have no immediate control, as 
the intestine, kidney, and heart, &c. Through this Spinal 
Cord, the Cranial Nerves, and the system of the Great 
Sympathetic, all in immediate or mediate communication 
with these divisions of the encephalic masses, and with 
some Autopsic Power presiding in and over them, all sen- 
sibility and sensation inwardly, and movement outwardly, 
in and from the human frame, are communicated by spe- 
cific bundles of these nervous filaments. The whole taken 
together in the whole, and in the actual working correla- 
tions of the parts, and in the distinct function which 
each part performs in itself, yet always with reference 
to the whole, show, throughout, a division and separate- 
ness of organisms, functions, and functionalized forces in 
an organization of a complete whole for the action of au- 
tonomic forces, for spontaneous instinctive and psychical 
actions, for intercommunication of action and reaction, 
and for the determinate interposition of action by the 
Autopsic Self — and the fact of Form and Function- 
alized Forces prevail everywhere, and their mutuality, 
and their dependence on the controlling type which in- 
cludes all. The fact, the extent, the increase of diversi- 
fied functions, and their uses in each separate part of 



B. I. c. iii. § 6. 89 

these respective divisions, and their communicating fila- 
ments, and their appropriateness in the combinations of 
the whole, will be readily and more fully comprehended 
by a slight study of Comparative Anatomy and Compar- 
ative Physiology ; and as the series shall unfold and 
ascend from the lower to the highest, it will be recog- 
nized how provisions have been made in the unfolding 
ascent for the introduction of higher and still higher 
powers, until there are distinct, yet correlate provisions 
for the distinct and harmonious action of the Active, 
Intellective, and Sympathetic Powers of Man as a de- 
terminate, autopsic Moral Power. — Dalton's H. P. § ii. ; 
Carpenter's H. P. ; Id. Comp. P. ; and I. i. 1, ante. 

6. Man, then, has a threefold life : a. Somatic life ; a 
life which belongs to the bodily organization, which has, 
more or less, something in common w T ith all animate ex- 
istences, and which acts concordantly and subordinately 
to the inclusive autonomy, which separates him from all 
other existences, and gives him his form and species as 
man. This is his comprehensive, formative, differen- 
tiated germ-power as a human creature. I. i. 25-33. 
b. The interior soul-life ; a psychical organization so 
constructed as capable of acting by orgasmic organisms 
on this bodily organization, and through it on nature and 
in life, and from one orgasmic organism on another, 
all of which organisms are correlated to the spiritual 
Self, so as to send in sensations and impulsions to this 
inner Self, and receive direction, control, and subordina- 
tion from it. These soul-orgasms write their special in- 
fluences on the different correlated organisms of the body, 
as shame on the cheek, fright on the sphincter muscles, 
awe on the hair of the head and over the body ; there are 
bowels of mercy, &c. It is seen as that psychical organ- 
ization through which the proper Self can select this set 



90 B. I. c. iii. § 7. 

of muscles instead of that, through some special convo- 
lute of the brain, not weighing many grains, and in direct 
communication with the particular muscle or set of mus- 
cles, and determinately send forth motion-force by the 
special muscle, and lift — overcome resisting weight — 
static or dynamic force. This is the life, which may be- 
come automatic as in monomanias, I. i. 81, which dis- 
plays its violence in diseased conditions of the organisms, 
and which so constantly exhibits the peculiar character- 
izing quality in those individuals who are driven, uncon- 
trollably, by one idea or passion in life. The exacerba- 
tions of these orgasmic forces are the sources of hallu- 
cinations and fanaticisms in individuals and in society. 
c. The life which thus receives information by Sensa- 
tions from without, and from the orgasms within, and 
communicates outwardly and from one organism to an- 
other, thus capable of being ultroneously chargeable with 
forces autopsically selected for the commission or preven- 
tion of its deeds — its own creative facts, is the Spirit's 
life — the moving' powers of the solidaric Self. 

7. Life, in its simplest acceptation, is Vital Activity, 
and obviously, therefore, in organized bodies, involves the 
notion and fact of change, an exchange of forces. I. i. 
8-10. The life of any complex organization, as of the 
somatic, and somatic and psychic organisms of man, is in 
fact the aggregate of the vital activity of all its compo- 
nent parts ; and no fact has been more clearly ascertained 
by physiological research than that each elementarily 
organic part of the fabric has its own quasi independent 
power of growth, that it has its own existence, that it 
goes- through its own sequences of vital actions, in virtue 
of the endowments of forces, inwoven in the forms and 
substances which evolve them, and of the influences, as 
forces also, to which it is subjected during the progress 



B. I. c. iii. § 7. 91 

of its existence. I. i. 3, 5, 13, 24. But in every living 
structure of a complex nature there are a great variety 
of activities, resulting from the exercise of the different 
powers of the several component parts ; yet there is a 
certain harmony or coordination amongst them all, where- 
by they are all made to concur in the life of the organi- 
zation as a Whole ; that is, there is a congeries of quasi 
independent organisms, each performing its blindly intel- 
ligential, and therefore intelligible function, yet these 
functions are subordinate to a higher blindly intelligential 
function inwoven in the germ-autonomy, which controls, 
converges, and uses them all to produce, preserve, and 
continue the specific species of each. 

If the history of the Life of a Plant is contemplated, 
it is seen to grow from a germ to its particular fabric, in 
virtue of its subordinated organisms as located in its 
roots, trunk, branches, leaves, blossoms, and fruit, and 
the plant is sometimes of gigantic size. Not only so ; it 
not only generates a large quantity of organized structure 
constitutive of its actual growth and productive of its 
fruits, but frequently produces many organic compounds 
from the plasticities of its locale which do not undergo 
organization, as the various secretions of plants, trees, 
and even of some animals, as gums, musk, &c. By 
a subsexual intercourse, plants multiply their species 
through germs. So far there is no conscious willing, 
doing, thinking, or feeling ; yet the work is done as curi- 
ously intelligential throughout as if it were Conducted in 
each plant, and in each organism by a consciously intel- 
ligent superintending autopsy. The life-forces are there. 

In analyzing the operations of Life, which take place 
in the Animal body, the difference of organisms and 
their comprehension in one inclusive autonomic organi- 
zation are essentially the same, and differ only in the con- 



92 B. I. c. iii. § 7. 

ditions under which they are performed, and, through the 
zoophyte, the Plant, and the Animal, blend and mingle 
into one system of onward movement, yet in orders of 
diversification, in which vegetal life is seen as the homo- 
logue of animal life, and all rising up out of fundamental 
Forces of Life. In vegetal life the plastic forces and 
their concomitant substances, I. ii. 6, which contribute to 
their growth and their organic secretions, are taken up 
more immediately from the plasticities in their simple 
unorganized conditions ; in animal life the plastic forces, 
which contribute to the growth and action of the different 
organisms, and their inclusive autonomy, are taken up 
from the inferior and subordinate vegetal lives, and from 
the plasticities in their simple unorganized states, as the 
animals feed chiefly on vegetal tissues, and some on these 
and animal tissues, and all on air, water, light, &c. And 
thus the animal autonomy maintains the integrity of its 
parts, by virtue of assimilations from the vegetal forces 
and the simple plasticities, against the destructive effects 
and consequent exhaustion of and by its various activ- 
ities. Food is necessary to repair exhaustion and sup- 
ply growth. This is performed in the animal economy 
by digestion, assimilation, and circulation. In the exhi- 
bition of psychical forces the change and alteration of 
brain-tissue is supplied by forces taken up from the 
autonomic into the psychical uses. In man a larger 
proportion of blood goes to the head than to the body. 
The chief functions of the animal autonomy are so bound 
up together that digestion, assimilation, circulation, or 
excretion cannot be suspended without the cessation of 
all ; if one is destroyed, all are involved. The properties 
of all the tissues and organisms are dependent on their 
regular Nutrition by a due supply of duly elaborated 
forces furnished from the proper food, air, water, &c, in 



B. I. c. iii. §8. 93 

and through the blood ; and these cannot be supplied, 
unless circulation, respiration, and excretion are duly per- 
formed. The homology of vegetal to animal life ma} r be 
seen in those rases of animal life where a human creat- 
ure is deprived, as in apoplectic coma, of all the powers 
of animal life, sensation, voluntary action, &c, and yet is 
capable of maintaining a vegetative existence, in which 
all these parts of the organic functions go on as usual ; 
"■ and a similar experiment is sometimes made by nature 
for the physiologist, in the production of foetuses, as well 
of the human as of the other species, in which the brain 
is absent and which yet can breathe, suck, and swallow, 
and perform all their organic functions." — Carp., H. P., 
§ 25. The first life as herein stated in section five is ex- 
hibited. 

8. "A change of the composition of the organized 
fabric in man is a necessary condition of every manifes- 
tation of its Vital Activity ; it is therefore requisite that 
provision should exist for the replacement, by new 
matter having new forces involved therein, of all those 
particles which, having lost their vital endowments, are 
in process of return to the condition of inorganic matter, 
yet which in themselves possess or become charged with 
new forces for other organizations. Hence, of course, 
every increase of the activity of the animal functions 
becomes a source of augmented demand for nourishment. 
A constant supply of Aliment is therefore needed for the 
maintenance of the body in its growth, and after its full 
development for the supply of these exhausted forces." — 
Id. § 26. It may now be seen by the observant eye, 
that, as in section five and ante, the somatic life is wholly 
dependent on its combination of organisms — and this 
even a truncated one, there are psychical forces of the 
higher organization, which, while they are dependent 



94 B. I. c. iii. § 8. 

on nutrition, &c, yet derive strength, versatility, and ex- 
pansiveness from forces directed from within outwardly, 
and are repercussed from one organism to another. This 
is the psychical or Second Life mentioned in section five. 

" Every part of the bodily frame circulates more or 
less rapidly. ' At every moment,' says Liebig, ' with 
every expiration, parts of the body are removed, and are 
emitted into the atmosphere.' The motion of one part 
of the body involves the motion of every other part. 
The mechanism of certain parts admits of action more 
instantaneous than the quickest suggestion of the will." 
" The power of volition with which man is endowed is 
never allowed to rest; for he finds himself constantly 
solicited by different objects or attempting to master the 
difficulties which lie in his path" (to some soliciting 
object). "If the difficulty relate to an object of knowl- 
edge, spontaneously the mind tasks its powers to pierce 
the obscurity, and this effort is ' a concentration upon a 
point of forces before diffused.' " " Man is a cause, and 
is constantly acting under the conviction, that, amidst all 
the external influences which surround him, he has the 
power of reaction and self-regulation." " Without object 
or impulse every part of our active nature would be soon 
lost to us, or rather would never be known to us. But 
with these that active pow r er is disclosed to us ; by exer- 
cise it is increased ; difficult and occasional acts become 
easy and confirmed habits ; physical weakness is " (not 
unfrequently) " replaced by muscular strength ; ignorance 
by knowledge " and versatility and certainty of intellect- 
ual power ; " and a sense of duty grows into a course of 
intelligent and delighted obedience. Thus activity is a 
law of our nature, and the condition of its development." 
— Man Primeval, P. I. c. vi. §§ 2, 6, 7. 

" We have referred to the great truth that Force, like 



B. I. c. iii. § 8. 95 

matter, is persistent and indestructible. Its changes are 
but mutations from form to form ; an impulse of force 
can no more be created or destroyed than a particle of 
matter. This principle is known as the conservation of 
force, and is characterized by Dr. Faraday as the highest 
law in physical science which our faculties permit us to 
perceive." — Youman's Class-hook of Chem. § 402. Pass- 
ing over this author's want of perception of the finality 
in these processes, that matter is but forms of forces in 
stabilitation or action, further views and facts are selected 
from the same work, §§ 1261, '62, '63. He says : " The 
amount of thermal force generated annually in the body 
of an adult man is sufficient to raise from 25,000 to 
30,000 lbs. of water from the freezing to the boiling 
point. All the acts of the body, every motion, every 
utterance, breath, or thought, consumes force. We -make 
about 9,000,000 separate motions of breathing in a year ; 
thereby inhaling and expelling 700,000 gallons of air. At 
the same time the heart contracts and dilates 40,000,000 
times — each time with an estimated force of 13 lbs., while 
thousands of tons of blood are annually driven through 
the heart and general system. Besides these involuntary 
acts, the organism generates force for a thousand forms 
of voluntary physical action. A healthy laborer is as- 
sumed to be able to exert a force equal to raising the 
weight of his body through 10,000 feet in a day." 

" Corresponding to this activity is a high rate of in- 
ternal change. The living body is like a waterfall: 
while it appears an unvarying form, it is yet composed of 
particles in swift transition. A man consumes in a year 
about 800 lbs. of solid food, the same amount of oxygen, 
and about 1500 lbs. of water, or altogether a ton and a 
half of matter. Chossat ascertained the waste in vari- 
ous animals to be an average of ^ of their weight daily ; 



96 B. I. c. iii. § 8. 

and Schmidt determined it to be, in the case of a human 
being, Jy of the weight. Johnston says an animal when 
fasting will lose from ^ to ^ of its whole weight in 
24 hours." 

" In the exercise of functional power, parts waste and 
are ever renewed. In all the deepest recesses of the body, 
in every muscle and conducting nerve, and even in the 
thinking brain, myriads of atoms are constantly dying and 
being replaced. As soon as we begin to live and act, we 
begin to die. The decomposition is in proportion to the 
activity. Muscles are rapidly changed, and are always 
more or less acid from the oxydized products in their 
substance. It has been fully proved by G. von Liebig, 
that muscles absorb oxygen and exhale carbonic acid as 
long as their contractility lasts. With the exercise of a 
muscle, blood is nrged toward it; if the current is 
stopped, it is paralyzed. So also with the nervous sys 
tern ; brain-power is dependent upon cerebral transforraa 
tions. Indeed, changes go forward more rapidly in the 
brain than in any other part." " So rapid are its trans- 
formations, that, though but ■£$ the weight of the body, it 
receives from I to T ^ of all the blood driven from the heart, 
to maintain its normal waste and repair." — Id. § 1268. 

These views are selected not for the special facts which 
they present, but for the general met which they involve, 
that nature and life are but a mutation of forces from forms 
to forms, yet that there are underlying Forces for muta- 
tion. And in the general and indefinite use of the term 
forms, the fact must not be overlooked that the produc- 
tion of forms, and the action of forces in each specific 
form, are in virtue of Powers higher than and dominating 
the general forces capable of acting under such varied 
ordinate direction, and in the organic forms of such mul- 
tiplied diversity. In each individual vegetal and animal 



B. I. c. iii. § 9. 97 

life there is a diversity of organisms, and in the more 
highly instinctive or inteiligential creatures the diversity 
of organisms and functions increases. Yet this diversity 
of organisms and functions is subordinate to the auto- 
nomic forces which make each species, vegetal and ani- 
mal, what it is. 

And again ; these facts of the use, action, and reaction 
of forces thus inwoven in the human system, show, 
that, as the forces are exercised, controlled, and used, or 
abused, so will the organization be more or less effect- 
ively changed and moulded. And so the man becomes 
the diaphanous ectype of the inner spiritual self, as he is 
moulded by geotic and extraneous moral causes, and as 
he moulds his surrounding organisms, from instant to 
instant, in his animalistic propensities, his human desires 
and purposes, and in his higher spiritual manifestations 
of autopsic actuation, intellect ualizing and loving. Li. 1. 
Yet all changes are subordinate to the persistent form of 
the type in the separate individual, and in the genera- 
tions in their species. 

9. Self-conscious Thinking, Loving, Doing, depend 
upon an organization for their manifestation, outwardly 
towards nature and life, and inwardly in acting and re- 
acting on and from one to the other for such manifes- 
tation in human differences of character. These, think- 
ing, loving, and doing, proceed from a centre where 
Consciousness, common to the three, notes their difference 
and their normal union. This is the third, the Spiritual 
Life. I. i. 34. But here examine yourself, as well and 
closely as your habits of self-analytic reflectiveness will 
enable you. Anger, wrath, sudden self-defence, are seen 
as spontaneities. In the child, and the uncultured and 
unnormalated, impulsive man, the blow, the rough, rude 
word, and the instinctive self-defence, are projected at 
7 



98 B. I. c. iii. § 9. 

once into spontaneous action. Intellection — reason 
conies after, and in the regrets of prudence or the peni- 
tence of moral feelings shows that this Self would have 
restrained the impulse with more time or other occa- 
sions of reflection. In some men the cultivated Intellec- 
tivity, with a love of prudence, or a love of purer life, 
habitually restrains this projectile spontaneity. The fact 
becomes apparent that it is a force restrainable. The 
same or very similar processes show that it may be held 
in abeyance, and after Reason has acted and determined 
its conduct from a prudential love, or for some gratifica- 
. tion base or elevated, animalistic, human, or spiritual, the 
outward action will become conformed to the impelling 
or the directing power within, and, in determinate action, 
to some plan of action or of conduct. In the determinate 
selection of the efferent motor nerves to be called into 
action, as this finger or that, this arm or that, for this 
motion or that, to accomplish this causative end or that, 
is not only seen the special nerves of motion, but (heir 
special and specific insertion into a distinctive organism 
of the brain, so as thus to be selected in the instinctive 
repercussion of one organism through another, and also, 
in determinate action, the special manifestation of the 
determinated act from the Self is given. Again, observe 
the Love in all the special gratifications; they, too, are 
blindly impulsive, but attractive to and around the Self; 
the animal and the animalistic gratifications impel, by 
sending the afferent orgasms on each appropriate affe- 
rent set of nerves through the efferent nerve, into which 
it is inserted, § 11, post, and so the action is repercussed 
into overt manifestation. The animalistic orgasms in a 
man with strong animal organization, move much, not 
altogether, yet in some instances altogether, like the 
animal repercussion. So it is in the human desires, 



B. I. c. iii. § 9. 99 

hopes, ambitions, covetousness, &c, in the strength of 
their spontaneous movements, in which the intellec- 
tive organisms are seen, in like manner, as their mere 
agents. But the love, in these appetizing impulsions, 
must act through the intellective organism for its time, 
place, mode, and means of gratification. So the distinct 
organisms for the intellective power act in monomania, 
revery, and some forms of senile insanity, in which they 
are carried on unconsciously without disturbance to other 
psychical functions. But the proper Self, in its own clear 
self-consciousness, rises up above these unnormalated 
spontaneities and activities, and selects its motive senti- 
ments, and determinates its conduct to the heights above 
or the depths below. Here some of these functionalized 
loves of gratification are found widely separated from 
the brain-organism, as in hunger, the erotic desire, &c, 
yet are in direct communication with it, while others of 
them are evidently repercussed from the brain, and mani- 
fest themselves in effects on the viscera, as in shame on 
the cheek, in bowels of mercies, in passions, or depressing 
emotions on the digestive functions, &c. As there are 
organs for direct action, so there are organisms for inter- 
action and for the determinate interposition of action. I. 
i. 17-23; ii. 11, 14-19. All these are seen as positive 
forces in their temporary or transient effects on the ani- 
mal and the human systems. The child knows the angry 
or wrathful man by the effect of the passion on the 
features of the face and in the violence of his muscular 
system ; and he is attracted by the placid yet genial 
effects of the good man within. And these causes, con- 
tinued, write their characterizing effects jmmanently on 
the human system. I. i. 1. And observant men gen- 
erally recognize the reflective man in his appearance. So 
clearly are these effects referrible to designate causes so 



100 B. I. c. iii. § 10. 

identical, or identical with those mentioned, that Dr. J. 
Mason Good, Booh of Nature, pp. 431, 432, says: "In 
contemplating the Passions or other Affections of the 
mind as cognizable by external characters, they easily 
resolve themselves into two descriptions, the Attractive 
and the Repulsive, the signs of which are to be sought 
for in man and the nobler ranks of animals in the face, 
but considerably also in the attitudes and motions of the 
body. In the Attractive affections, the features, limbs, 
and muscles are uniformly soft and pliant ; in the Re- 
pulsive, as uniformly tense, and for the most part rigid." 
He probably did not use the words Attractive and Re- 
pulsive with any thought of their discriminate underly- 
ing forces as specific causations producing their diverse, 
discriminate effects. It will be seen that all these are 
controllable and controlled by the autopsic Self, yet in its 
own independency for some specific love, and by its 
proper intellective direction for actuation. 

Man strikes spontaneously in sudden self-defence or 
anger. But when the blow is cool and determinate, it is 
intensified with the determinating, the intellective force, 
and is more powerful. When it is determinate and cool, 
yet is for the gratification of a deep and pervading Love y 
it will be seen and felt as more intensified and more 
powerful. There is a combination of all the Forces. 
Yet as these forces increase, and the moral power of 
control and subjugation of these forces increase, there is 
an ascent and purification of the Moral Life. 

10. Thus starting with the three correlate powers in 
the Self, and beginning with the three initiate causations, 
I. i. 8-10, 17-23, and following them in their subtle but 
intelligent and thus intelligible windings through their 
involutions in the works of nature and their evolutions 
in active forces and in autopsic life, they will be seen as 



B. I. c. iii. § 10. 101 

objectivities from the coordinate and eternally perduring 
forces, as they came forth into creative manifestations 
from the central Personality of the universe, always pre- 
serving their intelligible identities and their coordinating 
essentialities, and which are at no time separate in him, 
except by that Future-Now in his divine omniscience 
which assigns an order in the relations of time and space, 
and in the correlations for the workings of his great Pro- 
lepsis. I. i. 6, 42, 43. Standing on the summit of the 
generations and the geologic eras, the Self must begin 
with the elements of intelligibility incorporate in himself, 
and tracing them back to the initiate forces, it can only 
find its own intelligibilities in the initiate intelligence 
which moved over into objective creation and established 
the intelligential order of on-going which culminated in 
the emergence of its owm clear autopsy. So with his 
power of conscious overt action — his objectifying from 
his Self; so with his variated loves; and thus he arrives 
introvertedly at the coordinate coessentialities. Thus, 
again, it is seen that it is from some intrinsic and inher- 
ent communities of identical natures or consimilarity of 
the elements at work that intelligent man catches and 
comprehends the intelligibilities inwoven in nature and 
life. To refer again for authoritative sanction that these 
processes are neither too bold nor too low, the authority 
of that work having upon it the imprimatur of that 
Church which is most exclusive in its forms, dogmatic in 
its instructions, and slowly careful, and conservative in its 
philosophy, Cortes, id. B. II. c. vi., is quoted : " All things 
had come forth from God, and were to reascend to God, 
as to their first principle and origin; and because all 
things were created by him and were to return to him, 
so was there nothing that did not reflect with more or 
less brightness his beauty For this reason the 



102 B. I. c. iii. § 11. 

universe, which signifies everything created by God, is 
the combination of all substance ; and order, which sig- 
nifies the form in which God has modelled all things, is 
the combination of all beauty. There exists no creator 
except God, there can be no beauty except in order, and 
no creature except in the universe." But this God as 
creator, and this order and beauty, can only be fully be- 
held in the entirety of that Prolepsis as seen from the 
deific, the transcendental standpoint, from before the be- 
ginning and in the verifying fulfilment of its history in 
the aggregate movement of the worlds and the creatures 
and the responsible natures he has created — the moving 
complexures of the universe. I. i. 42, 48 ; ii. 12-14. 

11. This gives the complexus of the Human Person- 
ality standing upon and amidst the solid structures, beau- 
ties, wonders, and strifes of its planetary theatre. The 
inner subjective Identity of this autopsic Self is the 
human Consciousness holding, as in a complexus, the 
somatic body, the psychical organization, and this its three- 
fold subjective identity. The somatic body is builded up 
in virtue of its special functions and organs distributed 
to each part, yet subjected, with more or less of contin- 
gency, to the subordinating form which makes it a man^ 
and a man of its particular race. These subordinated 
functionalized organs and organisms are called " ganglionic 
centres," and are " essentially composed of vesicular sub- 
stance made up of cells which may be spheroidal, fusi- 
form, caudate, stellate, or of almost any variety of shape ; 
the latter, nerve-trunks, consisting entirely of nerve- 
fibres, which, in their most completely developed state, are 
tubular. All our knowledge of the structure and endow- 
ments of these two forms of tissue renders it probable 
that they bear a complementary relation to each other ; 
the vesicular substance having for its office to originate 



B. I. c. iii. § 11. 103 

changes which it is the function of the Fibrous to conduct. 
And thus by means of the extensive ramifications of the 
nerve-trunks, and the power of instantaneous transmis- 
sion which they possess, almost every part of the body 
is brought into such close relation with the Central Sen- 
sorium, that impressions made, even at the points most 
remote from it, are immediately felt there, provided the 
nervous communication be perfect; while the influence 
of Mental States in determining movements " (from in- 
wardly to outwardly) " is exerted no less speedily and 
surely upon, the muscular apparatus. For the transmis- 
sion of these two sets of Impressions — the Centrifugal 
and the Centripetal — two distinct sets of Fibres are 
provided, neither of which is capable of taking up the 
function of the other ; these are termed respectively the 
afferent and efferent." I. ii. 11, 6-8. "Of the mode in 
which the latter terminate in the central organs toward 
which they pass, and in which the former commence their 
course in these same organs, no general statement can 
yet be made ; but it is quite certain, that, in many in- 
stances at least, there is an absolute continuity from one 
form of nerve-tissue to the other. Three principal modes 
have been ascertained in which this may occur. Either 
a globular cell may give off a prolongation that becomes 
a fibre, in which case the cell is said to be unipolar. Or 
a ganglion-cell presents itself, as it were, in the course of 
a nerve-tube, having each of its extremities prolonged 
into fibres, in which case the cell is said to be bi-polar. 
The former of these arrangements seem to be more 
common in the nervous centres of man and the higher 
Vertebrata, whilst the latter prevails in fishes. But in 
certain parts of the nervous centres of man we meet 
with ganglionic cells sending out radiating prolongations 
to the number of three, four, five, six, or more ; some of 



104 B. I. c. iii. § 11. 

which are to be traced into continuity with the axis- 
cylinders of nerve-tubes, while others, it is probable, in- 
osculate with those of other stellate cells." — Carp., H. P., 
§457. 

Thus far for the organisms through which the mobiliz- 
ing forces are transmitted. Observing that in the systems 
of afferent and efferent nerves, "neither of which is capa- 
ble of taking up the function of the other," it will at 
once be apprehended that the reason of this important 
fact is, that the structure of these nerve-tissues are so 
different that the one is incapable of transmitting a force 
which is proper to the other, or that the force affered, 
sent in, is different in determinate power from the force 
effered or carried out, or, what is more probable, that 
both are differentiate. Rationally considered, this must 
be so. Yet when it is considered that so very large a 
portion of the growth and continuous and periodical or 
occasional action of the different parts of the system are 
ganglionic, as in the growth and sustentation of the differ- 
ent parts of the system, the pulsation of the heart, the 
expulsion of faeces, the temporary love of the animal 
dam for its young, &c, yet that they are necessarily con- 
nected, in the life of the whole, to other parts of the- 
system for digestion, assimilation, circulation, and excre- 
tion, it may then well be seen that many of these nerves, 
which originate action, will enter into and continue an 
unbroken current, through other nerves, the forces neces- 
sary for the fulfilment of their respective economies. I. 
i. 30. This will explain ganglionic growths, and gives, 
in a higher combination of organisms, the operation of 
instincts, and brings out more fully the idea and the fact 
of a higher organization for the local habitation — locum 
ten ens — of the autopsic Spirit and for its determinate 
interposition of action in receiving impulsions and infor- 



B, I. c. iii. § 11. 105 

illation from an afferent nerve, and then, upon deter- 
mination, using this or that efferent nerve for action or 
not using them at all. "While this is so, these very con- 
siderations show that in human life, when these organ- 
isms are too closely inwoven together, or some of the 
organs preponderate, the life of such individual is not 
an autopsic but an orgasmic life, — the constitutional 
thief, the natural murderer, the helpless and hopeless 
prostitute, the native buffoon ; the crow, the fox, the tiger, 
the goat, and the monkey, substantially reappear. I. ii. 1 2. 
That the forces which thus act are peculiar may be 
gathered from some considerations of flerve-force pre- 
sented by Dalton, H. P. § II. ch. ii., where he says : " It 
will be readily seen that the nervous force or agency by 
which the nerve acts upon a muscle and causes its con- 
traction is entirely a peculiar one, and cannot be re- 
garded either as chemical or mechanical in its nature. 
The force which is exerted by a nerve in a state of 
activity is not directly appreciable by any of the senses, 
and can be judged only by its effect in causing muscular 
contraction. This peculiar vitality of the nerve, or, as it 
is sometimes called, the ' nervous force,' does not pre- 
cisely resemble in its operations any of the known phys- 
ical forces. It has, however, a partial resemblance, in 
some respects, to electricity." ... " The latter force, to 
exert its characteristic effect?, must be transmitted through 
isolated conductors, so arranged as to form a complete 
circuit. . . . Moreover, the nerve, in order to conduct its 
own peculiar force, must be in a state of complete integ- 
rity. If a ligature be applied to it, or if it be pinched 
or lacerated, the muscles to which it is distributed are 
paralyzed for all voluntary motion, and yet it transmits 
the electrical current as readily as before." The more 
these two forces are studied, the greater will appear their 



10G B. I. c. iii. § 11 

fundamental similarity and their differentiate qualities, 
the one to operate on nature and the other to act by its 
double mode of action — afferent and efferent — in life. 
This nervous force is the movement force of all animal, 
probably of all vegetal life, fulfilling varied and won- 
derful intelligential offices, — now building up the auto- 
nomic growth of the foot, now moving the autonomic 
pulsations of the heart, now driving the automatic im- 
pulsions of the instinctive acts of the animal, now the 
repercussing agency of the psychical orgasms of the brain 
in animals and men, and now the conscious forces at the 
disposal of thelSelf, controlling these very orgasms and 
normalating all forces into its system of life. Their sub- 
ordination indicates the spiritual supereminence of the 
.Self. 

Thus it is seen how provision is made for the ac- 
tion and reaction of ganglionic centres, and how they 
mutually contribute to the somatic and redactive life 
of the body. And how provision is made for the cen- 
tripetal transmission of impressions from without and 
from the animalistic impulsions in the corporeal orgasms 
to the Self within by means of the afferent nerves ; and 
that a different organism, to be acted on by a different- 
force, and for which the other cannot be substituted, is 
provided for sending forth this centrifugal power to act 
speedily, and in the culture of life, determinately, on the 
muscular and psychical organisms. Thus is seen the in- 
osculation of the somatic, psychical, and spiritual lives, 
with their differentiate forces for action, reaction, and 
determinate interposition of action. § 9. 

Correlations between Forces, — their constructive dif- 
ferentiations, I. i. 8-12, 17-31,- — as they manifest their 
powers in and from and among and over the simple 
chemical substances, appear as the constant phenomena 



B. I. c. iii. § 11. 107 

of nature. Nature teems with crystals. They shower 
down around us in snow, and they form in intricate fig- 
ures in the solid ice. In what is called the crystalline 
province of nature, the solid and the liquid elements 
meet, and the rudiments of forms common to the solid 
and the liquid make their early appearance. In the 
mineralogic crystallizations the forms are all angular, 
and " are bounded on all sides by plain surfaces ; " while 
in the liquids and in the first step of organic life and 
through its vast and multiplied ranges, curved lines and 
surfaces prevail. As is the ascent in this life of things, 
so is the predominancy of the Redactive Force in its 
variety of Forms. The solid crystallizations are angu- 
lar, or, in other words, are the effect of forces acting in 
straight lines — backward and forward. The cleavage 
of crystals generally splits and separates in certain 
directions, disclosing polished surfaces, and showing the 
order of formation of successive parts. " When a crys- 
tal is broken, there is a tendency to repair it ; it con- 
tinues to increase in every direction, but the growth is 
most active on the fractured surface." So the movement 
forward is from an unorganized or simple condition of 
the elements, through crystallization, to the living, 
redactive forms of the vegetal and animal life. The 
elements of nature, before any formative processes com- 
menced, must have been in solid, liquid, or gaseous, in- 
organized condition. They, then, must have moved into 
crystalline, vegetal, and animal forms in virtue of super- 
induced formative processes. The correlations for these 
organizing processes must be seen as necessarily pre- 
arranged for these subsequent adjustments and adjusti- 
bilities. These correlations having been provided from 
before and in the beginning, they orderly unfold in sub- 
ordination to the intelligible forms necessary for the 



108 



B. I. c. iii. § 11. 



action of each organic part and the form of the specific 
whole which makes each thing its differentiate species. 
These correlations are seen pervading the entire comple- 
ment of the simple chemical elements, down in their 
simplest forms ; and if chemistry shall detect elements 
simpler than these, then there the correlations for all the 
subsequent organizations will be found implexed and in- 
woven, and thence throughout to the highest organiza- 
tions giving the syntactic intelligibility which binds the 
whole into system. They are seen in the dynamic, the 
plastic, the autonomic, the psychic, and they will unfold 
intelligibly and in system in the autopsic powers. These 
correlations become openly manifest in the actions and 
reactions of the vegetal and the animal orders. 



The Vegetable 

Absorbs carbonic acid from 
the air ; 

Supplies oxygen to the 
atmosphere ; 

Decomposes carbonic acid, 
water, and ammoniacal 
salts ; 

Produces the organic prin- 
ciples of food ; 

Endows mineral matters 
with the properties of 
life ; 

Imparts to chemical atoms 
the property of combus- 
tibility ; 

Imparts to chemical atoms 
the power of nourishing 
the animal ; 



The Animal 

Returns carbonic acid to the 
air; 

Withdraws oxygen from 
the atmosphere ; 

Produces carbonic acid, 
water, and ammoniacal 
salts ; 

Consumes the organic prin- 
ciples of food ; 

Deprives organic matter of 
the properties of life ; 

Deprives chemical atoms of 
the property of combus- 
tibility. 

Imparts to chemical atoms 
the pOwer of nourishing 
the vegetable ; 



B. I. c. iii. § 12. 109 

Converts simple into com- Reduces complex towards 

plex compounds ; simple elements ; 

Is an apparatus of de-oxi- Is an apparatus of oxida- 

dation ; tion ; 

Absorbs heat and electri- Produces heat and elec- 

city ; tricity. 

To suggest, but not now to press conclusions which 
may seem too vague and not sufficiently traced in the 
empirical psychologies of the times as the correlations of 
the Forces as the Moral Powers of man, it may be seen 
that, as moral forces, when the explosive passions burst 
forth uncontrollably, the system of the Moral Forces in 
and for the Self is disorganized, or the forces are not in 
their proper correlation for acting in harmonious unisoh ; 
they are sharp and angular. When the attractive appe- 
tencies — love of anything — inordinately prevail, then 
the conduct is equally abnormal and uncorrelated, and 
again the conduct is sharp and direct and close akin to the 
animal instincts. But in the adjusted correlation of the 
explosive passions, and the appetency directed towards 
moral attractions, (love of order, justice, holiness,) which 
can only be in virtue of their correlation with the In- 
tellective Power, then the normal action of the moral 
life is perfecting in the adjustments of these very forces 
of life. I. ii. 19 ; ante, 2, 3 ; post, c. vi. § 2. 

12. In the provision of Efferent nerves and the deter- 
minate power of interposition by which the Self may or 
may not send forth, in the normal condition of the Per- 
sonality, its forces of action and control, is seen the 
actual inosculation of the somatic, the instinctive, the 
psychic, and the solidaric or spiritual lives. The Self 
may be there in its Independency to use or not the 
forces inherent in its proper Self. The very delicacy 



110 B. I. c. iii. § 13. ' 

of the organizations by which the Self can act on and 
through the organisms with the tremendous violence of 
its muscular movements, and yet can regulate them to the 
gentlest touch of movement perceptible to others, indi- 
cates those correlations between the Self and these or- 
ganizations, by which, when the organisms are out of 
tune, are automacized or otherwise injured, the organ- 
ism, so influenced, will react upon the Self, or at least 
will prevent manifestation of the autopsic Self through 
the malignly influenced organism. The maligned organ- 
ism becomes automatic — self-acting. It no longer obeys 
or responds to the determining Self. I. i. 32 ; ii. 11. 

13. The ganglionic centres which build the somatic 
body are distributed variously in the different parts of the 
system, according to their respective intelligential endow- 
ments for building up the whole Form. Superimposed 
upon the whole ganglionic organisms conducive to the 
somatic life is a complexure of organisms in which are 
inwoven the functions for action, intellections, and the 
various forms of gratifications in loves; and on these 
again are placed the organization for determinate action, 
determinate thought, and for bringing the love in the 
Self into correlation w T ith the Insistent truth, the Pro- 
leptic Morality, and the Divine Ideas. I. i. 35-37. 

The instincts of the animal classes are represented in 
the human system either as instincts or are advanced 
and expanded into the open play of capacities, which in 
the superimposition of a conscious Self are consciously 
exercised or restrained from action. The senses are the 
same, external and internal, with modifications only. Up 
to the point of ideation and intuition, and, as flowing 
from these, the pow r er of willing, I. i. 18, for the*execu- 
tion of moral duties, there is no power, intellectual 
organic action, or love in man, of its various kinds r 



B. I. c. iii. §§ 14, 15. Ill 

which has not its representative homologue in animal 
life. 

14. The Self, in its human consciousness, is thus situ- 
ated in the web of its vast complexure, with its filamen- 
tary subjectivities stretching out into all the objectivities 
of nature and life, and running as it were along these 
lines, catches, intuscepts their Intelligibilities. So sit- 
uated, it receives, by its organisms, sensations from the 
outer world, and by its functionalized orgasms, acting in 
their appropriate organisms, sensations from its animalistic 
life ; as the brain -organism writes much of its activities, 
if not all, in one form or another on the different viscera, 
so it receives sensations and cognitions from and through 
these. I. ii. 12, 16-18. In most, if not in all, of these 
organisms there is much of growth and increased ac- 
tivity, giving increased intensity to the orgasms at work, 
especially in man, where this increased intensity is the 
result of voluntary indulgence — thus combining the 
action of the animalistic, the human, and the spiritual 
forces. And so, inversely, intellectual powers, volitional 
activities, and affectional intensifications are increased by 
cultivation, and in the mutual action, sympathies and 
antagonisms of life. These organisms are not, simply, 
completed instrumentalities converging and distributing 
perfect agent-forces, but they are implements improving 
or deteriorating under the action of the forces demon- 
strating in and through them. The action of the Self 
is modified by the external causes which affect the au- 
tonomy, and, in turn, the Self, in its social and moral cul- 
ture, reacts on the autonomy, chiselling and engraving 
its character on the organisms, and so on the Inclusive 
form. § 9 ; I. i. 1 ; II. iv. 

15. It is becoming manifest that the somatic life is 
supplied and supported, and its various movements are 



112 B. I. c. iii. § 15. 

continued, in virtue of assimilable substances and forces 
— plasticities — taken up from the food, water, air, and 
light. Withdraw these, and death to both vegetal and 
animal life is the consequence. This is seen in the veg- 
etal ; so is it in the purely animal life. §§ 7, 8. In the 
latter, these elements of supply are furnished through 
the stomach, the lungs, and by absorption of the capil- 
lary vessels ; and the animal and the- man exhausts, or 
can exhaust, much of the forces thus taken up in its va- 
rious instinctive gratifications and muscular action, and 
the whole body changes and the devitalized elements are 
thrown off entirely in every six to eight years of life. 
In one drop of water there is force enough concreted to 
kill forty men when prearrangedly exploded. In the or- 
ganizations the brain-organisms are in like manner sup- 
plied with their requisite amount and appropriate func- 
tionalization of forces from some common source or 
sources of supply. I. i. 3, 4 ; ii. 11. As long as the 
animal nature is purely somatic and instinctive, the sup- 
ply of the various organisms with nutrition and forces 
will follow the simple currents of the autonomic laws of 
growth and supply of action. If the animal is taken 
and trained by man, the course, direction, and supply of 
forces will be changed from this natural order, and will 
be carried to the nerves and muscles brought chiefly into 
use by the system of training adopted. So, when man 
trains himself or is trained in the trades, professions, &c. 
of life. So it is in the training in the soul-organisms, 
whether in the villanies and debaucheries of life, or in 
its aesthetic cultures, or in grace and goodness. The fish 
in the dark waters of the Mammoth Cave, of the same 
seeing species in the neighboring streams, have no eyes. 
The Forces for action and manifestation are furnished 
from the Plasticities, and are assimilable in virtue of the 



• B. I. c. iii. § 16. 113 

autonomic laws assigned to each species, and, in it, to 
each ganglionic centre of growth or action ; and nature, 
God, does not give anything unless for use and in use. 
There is no Movement without force, and these forces 
thus supplied must follow the laws inwoven in the au- 
tonomy, or as these are modified by geotic causes, or con- 
scious superintendence, as in training, or by self-direction 
in self-training. Here it will be seen that there must be 
an organization, in and within, by which the Proper Self 
can direct, control, and countervail within certain limits 
the powers, the forces, thus supplied to the animal, the 
somatic life, and to the human orgasms, and thus manifest 
a higher source and quality of forces. It is here that 
the action and reaction between the Spirit on the one 
side, and the Soul and Body on the other, become mani- 
fest. The Spirit, by mortifying the desires of the Flesh 
and the Soul, subtracts their forces, gives them a new 
direction, and they die, as the fish become blind — as 
nations prepare for their doom, or ascend to goodness. 
The fact And use of moral powers can only be known 
and preserved by their use. If the Spirit goes with the 
animal man into animalistic indulgences and ingests its 
forces therein, they become vastly intensified ; if into the 
human orgasms, they too are intensified; and if continued, 
automacy, in some form of monomania or uncontrollable 
fanaticism, supervenes. The presidency of the Autopsic 
Self, and the resistance and control of the animalistic and 
human orgasms, thus supplied with forces from the as- 
similations of nature, show the conscious supremacy of 
the Spirit. Yet with and from these forces it builds its 
new life. From the same soil, water, air, light, the tulip 
and the lily, so much alike in their germs, build their 
respective and differentiate forms of species. 

16. The Consciousness, in its threefold correlations 



114 B. I. c. iii. §§ 17, 18, 19. m 

of Actuation, Intellection, and Love, as herein shown, has 
its locum tenens in its organisms of receptivity and of 
manifestations. This threefold consciousness, in its own 
selfrpossession, is the proper Self. §§ 9, 11. 

17. The Consciousness is now suggestively the unify- 
ing and harmonizing bond of the Triplicity in the Self. 
II. ii. 39-47. The elemental forces of the Triplicity 
manifest themselves in and through their own appropriate 
organisms and by their own appropriate Efferent nerves. 
The independence and reciprocal action and reaction of 
the psychical orgasms are separate and distinct, as is psy- 
chologically shown in that the aifectional and the deter- 
minate movements are frequently in conscious opposition 
to each other, and that the latter frequently suppress the 
former ; the intellective action opposes and represses 
both, or lends its force to their joint actuation ; and it is 
physiologically visible in various cases, as, in hemiplegia, 
" where no effort of the Will could move the arm, it has 
been seen to be violently jerked under the influence of 
affectional agitation consequent on the sight o£ a friend." 
Carp., H. P., § 622 ; II. v. 33. 

18. Subjective Identity is the continued existence of 
the solidaric Self, and is accompanied by that Conscious- 
ness which takes self-cognition of its own continuity and 
of external phenomena and internal sensations and of its 
own inner operations, with more or less distinct recogni- 
tion of its own perduring subsistence amid these chang- 
ing variations. It is the self-cognition of the Selfs 
abiding energizings, or rather capacity for successive 
energizings. 

19. Objective Identity is the substratum — the sub- 
stance for continuous or successive phenomena — the 
thing out of which they proceed. In the stabilitated 
elements, bodies, or forces of nature, which remain un- 



B. I. c. Hi. § 20. 115 

changed, or unchanged for any given time, such may, for 
the time, be called objective identities. These objective 
identities may change in form and they may change 
in substances. In nature and life all things are under- 
going change ; as they change in mere form, there 
has been an application of forces, and as they change 
in substances, there have been a composition and reso- 
lution or resolution of forces ; and a thing which then 
was, by reason of the exchange of forces, now is not. 
I. i. 10. It has received something or other, or has 
parted with something which it had^ and is no longer 
the thing that it was. This is the " flowing and becom- 
ing" of the Greek philosophizing. There is, ontologi- 
cally, no valid objective identity, except the primal 
creative forces ; and if Immortality is accorded to man* 
this Self which embodies, receives it, is both a subjective 
and objective identity, only as the gift of God. But 
there is, in one sense, an objective identity for Science 
in this, that certain compositions and resolutions of 
forces as they appear in certain compounds, or compo- 
sitions, do in other combinations produce other composi- 
tions and resolutions of forces, and as such are termed 
new substances with new phenomena. These effect- 
producing agents may be called objective identities, 
which, in a more fundamental scientific ontology, will be 
traceable back to simple chemical bodies and their cor- 
relating forces. Civilization and Evangelization will be 
seen to be but higher correlations and movements of 
living forces. I. i. 25, 41-43. 

20. By that law of mind which is analytic, synthetic, 
and redactive, Li. 38-40, by which an invariable class of 
phenomena are synthesized together and attributed to 
specific substances or to their substratum, and others to 
another, referring each class of phenomena to their ap- 



116 B. I. c. iii. § 21. 

propriate substance, and so of all (or else all processes 
of reasoning are whimsical, and there is no intelligent 
chasing of forces in their subtle windings, § 8) different 
nonmena — underlying ontologies are notionalized for 
the uniform productions of their respective phenomena. 
As in the fixed and successive phenomena of the material 
world there are indicated various intelligential forces act- 
ing independently, as it were, or concreted and inwoven 
in the substances of nature, as in the dynamic, plastic, 
and autonomic manifestations, so in the psychical world 
there are autopsic forces projected and manifested, each 
in its own special and characteristic quality by which it 
is cognized ; and these, under the same law of mind, must 
be ascribed to more fundamental subsistences as their 
Respective sources of causations. Holding steadily, 
therefore, as the thread of the labyrinth, the clue of Intel- 
ligible Forces, their subtle windings lead, not only to 
these triplicate forces in the Self, but to the foundational 
ontologies in the coordinate, coessential forces in the 
Beginning. 

21. These special and respective manifestations of 
forces are ascribed, in virtue of this regulative process, 
(now becoming more apparent, as the method of intus- 
cepting them in virtue of the threefold powers of the 
Self is consciously exercised,) to their diverse powers of 
causation, connected into a Unity by a concordant Con- 
sciousness, and which is now, as hereinbefore, styled the 
Self. This self-conscious Self, this Spirit, livcvjia, thus 
implexed with and inosculated to the organism of sensa- 
tion in the body, the ^w/xa, and to the organisms of the 
soul, ^vxq, and endowed in some way Avith the intuition 
of the Insistent Truth, the ideation of the Proleptic Mo- 
rality, and the Divine Ideas, projects from its conscious 
unity its threefold phenomenal manifestations, in such 



B. I. c. iii. § 22. 117 

separate definiteness, difference, and contrasted identities 
as compel the conclusion that they, each class, are ra- 
tionalist cally referrible to its own underlying source of 
cause, and that these, in the unity of their subjectivity 
in the Self and in the diversities of their manifestations, 
are the spiritual personality of man. Again, we get the 
body, soul, and spirit of St. Paul. 1 Thess. v. 23 ; I. i. 1 ; 
5 ; ante, §§ 5-16. 

22. The phenomena of actuous objectifying — of going 
over into life with the activities of the Self, of intel- 
lectualizing or loving, or their evolution singly in spon- 
taneity, or their complex, manifestation when normalated 
into determinate objectivity and thus ea>truded into life, 
and caught and detained in the memory, are subjected to 
scrutiny, and thus become to the Self, itself, objects of 
reflection — of contemplation in similar manner as the 
phenomena derived through the sense-bearers, I. i. 2, — 
such phenomena or effects being written — notated on 
the different portions of the nervous system in correlate 
communications with the Efferent nerves sending down 
the special forces or influences. § 14; II. iv. The action 
of and reaction on these psychical causations upon and 
by each other, and the clear and unmistakable capacity 
of the conscious Self to be present in the working — the 
phenomenalizing of the one and of the other, and to know 
when they are in opposition and when they accord in the 
Consciousness, and the physiological proof of their differ- 
ence and diversity, § 14, give all the verification needed 
by Science. Thus they are resolved from their complex 
action into their discrete acts of phenomenalizations, and 
thus to their very sources of causations ; and thus it is seen 
how the Self can set one over against the others, rotation- 
ally, and from the position of each cognize the others. 
In this ability to objectify each and set over the one 



118 B. I. c. iii. § 23. 

against the others is given the noble power of Self- Pos- 
session and of conscious Self-Direction, and, in the highest 
perfected condition of the Self, to regulate and control 
each of these psychical activities in the orgasms of its ani- 
malistic and human organisms. The eye sees everything 
else, but itself it cannot see ; it can see in the effects on 
its various viscera the reflected image of itself; and so the 
Self sees itself, in its triplicate elements, in their respective 
positions and their actual working correlations. There, 
these and only these are given, and these are all it 
will find in the jnoving forces of the universe, however 
complex they may appear as they manifest themselves 
in the operations of nature and life, and however com- 
prehensive they may be in the grandeur of the highest 
. human excellence, and however simple and sublime in 
the coordinate essentialities in God. I. ii. 11, 12, 19. 

23. As from and by means of the sense-world and 
the organisms correlated thereto, sensations are ^-traded 
into the Consciousness and there retained and reproduced 
as occasions prompt in Imaginates, as from the psychical 
organisms their indwelling and special functionalizations, 
as of anger, self-defence, organic intellections, and instinc- 
tive loves are manifested, so upon these, and over all, the 
Self exercises its autopsic control, and in determinate 
action ex-trudes, objectifies its powers into nature and in 
the currents of life, and all are notated, engraved in the 
organisms by the modifying forces of Vital Activity. 
These can be reproduced by reflex acts. It is in reenlif- 
ing, reproducing, reflectively, these effects in the organic 
structures, that it is clearly seen in the introspective 
analysis that Actuation is not Intellection, and that this is 
not Loving, and loving is neither the one nor the other 
of the two, and that all are different, and must therefore 
arise out of different sources of causation. They are 



B. I. c. iii. § 24. . 119 

not only seen in their diversities, but in their different 
degrees in intensities of their respective kinds ; while in 
the culture of life they can also be noted as susceptible 
of control, regulation, improvement, and deterioration. 

24. Thus there is a central Ego, Self, having a com- 
mon ground of Consciousness for the reception of the 
sense-phenomena of their various kinds, of the move- 
ments and impulsions from the soul-organisms, and of In- 
tuition, and capable of self-normalation, I. i. 33, in Idea- 
tion, and which Self, in these processes or in the lower 
animalistic and human impulsions to conduct, ever and 
always works out into manifold demonstrations of its 
special, complex organization. From the rudimentary 
germs, the organisms increase in capacity, and expand for 
action and intensification as is the culture of life, and as 
the forces of life are turned in this direction or that, upon 
these organic functions or upon those. Thus are the 
final judgments of life made up ; " therefore thou art in- 
excusable, O man, whosoever thou art, that judgest : for 
wherein thou judgest another, thou condemnest thyself," 
for if an animal, as tiger, monkey, or wolf, could be sup- 
posed to judge another, it could only judge from its own 
nature ; if man judges another from the dictates of his 
animalistic nature, the judgment will partake of the ele- 
ments in the man from which the judgment proceeded ; 
if he judges from his natural elements of malevolence, 
envy, covetousness, pride, self-love, so these elements 
will be involved in the judgment, and God can only judge 
him by these elements thus working in life and judging 
in the man ; but if the judgment is one of charity, meek- 
ness, and love, then the divine judgment finds and accords 
these in His judgments of mercy. "With what judg- 
ment thou judgest, it shall be judged to thee again." 
Thus, at every turn of the unfolding manifestations, the 



120 B.-I. c. iii. § 25. 

diversities, complexities, and their unity in and around 
the Self, appear. 

25. The system of fundamental correlations in and 
around the Self, thus more fully set forth, unfolds the fol- 
lowing, propositions to be established and further eluci- 
dated. 

a. That, beside the sense-phenomena communicated 
by the external and internal Senses and the impulsions 
of the Soul-orgasms, the only elementary facts submitted 
to and within the subjective observation of the Self are 
its own subjective manifestations. 1. Of doing, objectify- 
ing — creating — in the sense of the Self creating and set- 
ting over in nature and life its own facts — facta — deeds, 
in some of its many modes of Actualization. 2. Of intel- 
lectualizing, in some one of the man}* - modes of exercis- 
ing its Intellectivity. 3. Of loving, in some of its many 
modes of gratification — even in the appetencies of its 
deepest malignities. I. i. 21. All these subjective man- 
ifestations, whether of meditation, contemplation, loves 
of the vicious or sinful gratifications, or actualized 
manifestations — the creative facts of the Self in which 
all the threefold powers of the Self conjoin, are resolv- 
able into one or the other of the foregoing trinal ele- 
ments, or into their complex and conjoint action as causa- 
tive efficiencies. 

b. That these functional or radical phenomena will, 
in these trine aspects, be found to be radically diverse ; 
that, as in the organs of sense there is but one eve and 
three different eolors in nature — red, blue, and yellow, 
and but one light yet with many shades or intensities of 
color, so in intellectualizings there are many forms, but 
one Intellectivity ; as there are many modes and forms 
of acting and but one Actuous Power, so is there but 
one Love lying at the base of the many gratifications, — 



B. I. c. iii. § 25. 121 

and all these are complexed when the Self goes over 
into nature and life for subjective gratification. It is in 
some form of Love that Motives are found, and Senti- 
ments are moulded by the Intellectivity as the attractive 
end in the Self for its action. 

c. These hypostatic elements are personative of three 
unmade, coequal, coeternal, and consentaneous causative 
essences in the Creator — - the Trine in their coordinate 
Unity. These elements of Personality in man are sym- 
bolic and representative. As the Self cannot conceive 
or ideate anything as made or fashioned without objec- 
tiv-facient force to stabilitate and set it over in nature 
and actuate it ; nor this as done intelligently in its form 
of existence and actuation and in its various correlations 
without an Intellectivity from on the other side of nature 
and life, nor as intelligible to intelligences on this side 
without this Intellectivity in both ; nor these as moving 
forward in their Creative Intelligence without some 
motive sentiment — some end of gratification — some 
love in the doing and accomplishment of the creating in- 
telligence, from which it lights up and enlifes the Intel- 
ligibilities thus created ; and as it finds these in itself, so 
can it find no other essentialities in the Personality of the 
Godhead, and these it must find as Causative Efficiencies, 
for without positive efficiencies as forces they are cause- 
less and cannot produce phenomena — facts. I. i. 8-10, 
25. This Self is the image of the Divine Self. When 
" born again " by that process of life which gives the Self, 
in the supremacy of its solidaric self-consciousness, con- 
trol of the animalistic and human orgasms, and subjugates 
their spontaneities as such, and enlifes its conduct with 
the highest form of Love, disenveloped from these orgasmic 
impulses, it attains at each step a higher life. As the 
human life, influenced by human motives and sentiments, 



122 B. I. c. iii. § 25. 

is higher than the animalistic life, and yet is only human, 
so is the Spiritual life higher than the human, and the 
ascent is an approach nearer to the similitude, the like- 
ness of God. It is thus renewed, restored to the pre- 
eminence and mastery of its solidaric, its spiritual life, by 
disenvelopment from the control and orgasmic influences 
of its lower forms of life. This is and can be attained 
only in the love of a more harmonious order of life — a 
higher nV/Ateousness of existence ; and Love, in the prog- 
ress of the ages and the disciplines of sorrow and sym- 
pathies, and in the harmonizing effluences of this Love, 
as it rises with healing on its wings from the wrecks 
and ruins of kingdoms, empires, and republics, moulds 
societies into higher organizations than the mere secular 
institutions, and re-forms man into the likeness of his 
Creator, God. The causes, the potent efficiencies 
which do operate now, and which have operated in the 
centuries heretofore on the races of man, will continue 
to operate upon and effect their autonomies and mould 
them and make them sanctified or unsanctified in- 
strumentalities of their perduring solidarities. Govern- 
ments but restrain the excesses of these animalistic and 
human orgasms ; but the love of Order, Justice, Right- 
eousness, which will be seen as synonyms, controls, sub- 
jugates, and sanctifies them into a higher life ; — and 
" having spoiled Principalities and powers, he will make 
a show of them openly, triumphing over them in it." 

d. This Actuocity, this power of actuation into the 
deeds of life, this Intellectivity choosing between this 
love and that, and giving forms of action or speech, and 
selecting time, place, and means of action, and this Love, 
broken up and function alized into many forms of grati- 
fication in the diversified and complex orgasms in the 
autonomies of animal and man, are the only elements 



B. I. c. iii. § 26. 123 

manifested in the lives of individuals and in their tribal 
and historical movements. This underlying spiritual 
Triplicity contains all the movement-elements of the 
Proper Self manifested in history, whether appearing in 
superstitions, philosophies, or forms of religion, or regulat- 
ing or improvising individual conduct, or in the theocratic 
dispensations, or in any of the forms of governments of 
men. At each step of improvement, the advance is but 
the evolution by self-normalating control, and the reach- 
ing up to this higher life. 

e. Sense finds man an animal, and keeps him so ; 
philosophy ends only in aesthetic culture ; and morality 
only in self-culture and self-control ; but the complete and 
final elevation of the Self, of all selves, is in a love of 
spiritual kinhood and harmonizing sympathy for a higher 
— the higher spiritual life, in which the coequal and 
consentaneous harmonies of these Triplicate Forces un- 
fold, are unfolded into the exaltation of the Moral Will. 
Li. 17, 18; ii. 19. This is the philosophy of Grace. 
I. vi. 44-49. 

26. Herein the term Self means that solidaric Identity 
of all men, subsisting in the Consciousness, however 
observed, and not yet unfolded into self-consciousness, 
and which, when this is accomplished, is seen as above 
the animal orgasms, yet receiving and noting their im- 
pulsions and demands to gratifications, as also above 
those soul-orgasms which impel it to human conduct for 
the gratifications of mere human life, and yet, in the new 
and higher life, controlling, subordinating, and using these 
for the attainment of higher ends, as cunning in the ani- 
mal is but cunning in the man, and cunning in the bad 
man, who uses it for fraud and chicane, is the same cun- 
ning for the sanctified arrangement of means to lead 
others, and in himself to attain purified ends of life. This 



124 B. I. c. iii. §§ 27, 28. 

Self, attaining this higher reach of life, presides over the 
forces of nature and life in its prescribed circle, and 
moulds them to uses in the discharge of duties, as in its 
lower life it uses them in the violations of duties — ■ of 
responsibilities. In its superintendency it normalates 
its spontaneities of Passions and Affections (I. i. 17, 18 ; 
ii. 11-15) into Reflective Consciousness in the presence 
of its Intuitions and Ideations, I. i. 35-37, and reaches 
the divine harmony of life. The judgment of the Just. 
§§ 9, 24. 

27. Being will represent God in his trine coessen- 
tialities of Creative Power, Intellective Wisdom, and 
Coefficient Love, and these essences as coessential forces 
coordinating each other, and their conjoint coaction as in- 
dicating the definite Personality of God in the effluence 
of his determinate Will, (I. i. 17, 18,) coming over into 
the objectivity of nature and into the providences of life. 

28. Rational Philosophy, taking its departure from the 
standpoint of the single element, the Intellectivity, can 
never reach any other Science than that of the Formal 
Logic, and can never give any other philosophy of na- 
ture and life than that which may be made by putting 
together intellectual fragments of the universe ; the 
life, the action, the passions, the affections, must, will, 
of strict logical necessity, be wanting. The Moral Will 
is relegated. It ever has been and is incapable of reach- 
ing or demonstrating the coessentialities in the Person- 
ality of God, and hence, as a Rationalism, has in all 
systems, in all ages of philosophizing, ended in one or the 
other systems of fatalism, the Materialistic or Intellect- 
ual, or in necessitated contradictories, or, for the want 
of a true method, in unlegitimated mysticisms. The 
Christian religion, through the veil of its many formal 
sects, conflicting in details but not differing essentially 



B. I. c. iii. § 29. 125 

in fundamentals, having constantly adumbrated the di- 
vine image and likeness as being, in man at his creation, 
and having preserved a wonderful memory of past tradi- 
tions, or inspired by as wonderful presentiment of a great 
and glorious future, it is now possible, out of the elements 
furnished by religion, philosophy, and history, to reach 
what is fundamental, and redact the whole into a demon- 
stration of what are the coordinate coessentialities in the 
Personality of God. If these are attained in such man- 
ner as to reach Creative Causes, then, however subtle the 
windings may be of these causations, underlying and 
forming and actuating the various coverings of nature 

CO O 

and life, the Secondary Causes (I. i. 11) at work will be 
seen as only having vitalities and forces and forms from 
the primordial Creative Causes. The Formal Logic will 
give way to the genial and inspiring, but inexorable pro- 
cesses of the Moral Logic. 

29. The Formal Logic, reduced to its simplest and yet 
complete terms, the Pure Logic, can only be a logic of 
Forms for Quantities, whether in Extension, Weight, or 
Number. In its pure form it is the process of adding — 
multiplying ; or subtracting — dividing, supposable exten- 
sion or weight. For these again resolve into but two 
processes: putting together — synthesizing; and separat- 
ing — dirempting — analyzing. Multiplying is but a form 
of adding, and dividing is but a form of subtracting ; and 
all other mathematical processes are but intellective forms 
for applying these elementary processes. In their con- 
crete logic, measurement is but adding surface to surface, 
or subtracting them, or actually both in one operation ; 
weighing is but adding or subtracting quantity, in an- 
other form, as quantity in w r eight ; number is but abstract 
aliquot parts of some positive or some given or suppos- 
able whole, even when the Self shall attempt to conceive 



126 B. I. c. iii. § 29. 

infinity. When the ultimate impenetrability of matter is 
conceived, quantity, as representing extension and weight, 
will be seen as precise equivalents of the constituting, 
the creative forces which have entered into the construc- 
tion- of matter. If matter is a composition of forces, the 
extension and density and consequent weight of matter 
will be precisely as these forces are concreted — com- 
pressed in matter. I. i. 8-10, 6, 12, 25, 29 ; ii. 6, 8, 9 ; 
iii. 17, 18 ; v. 15. This will give extension, weight, and 
number as precise equivalents — let these resolve in- 
scrutably yet into the Moral Forces. This Pure Logic 
is but one of Form to be filled with actual or supposable 
quantities, Forces. But when the Self is turned from 
these Pure Forms to the actual material content, repre- 
sented by them in the objects of nature and life, the 
elements of use for an End, a causative wherefore in 
the End, inducing the creation of these things, in the 
love of the Creator, or in the gratifications of the cre- 
ated or in both, become essential and necessary to the 
thought of their creation. It is a necessity of Moral 
Thought. There is no Sense of Moral Obligation in the 
Formal Logic, either in its subjective processes or ob- 
jective Forms ; but the moment the Moral Logic enters 
the mind, the inquiry comes, wherefore ? to what end ? 
w r hat causative power induces to the production, continu- 
ation, and to the End as a reciprocating cause ? I. i. 15. 
When the Moral Logic, in its great, fulness, enters the 
mind, it becomes genial, inspiring, and inexorable in its 
preservation and demonstration of the Moral Life — the 
Order, the Justice, the Righteousness of God. God 
in his Logic starts from his Omniscience, and never 
errs ; Man starts in his analytic ignorance, and is but 
seldom right. God knows — Man learns. God alone 
can execute his order, justice, Righteousness ; he alone 



B. I. c. iii. § 30. 127 

can claim vengeance — Ids vengeance which is satisfied 
with returning love suffusing and actuating the life, 
for he never errs, and this is all he can ask or does ask 
of man. I. ii. 19. But man, standing in his place in the 
on-going prolepsis, and imperfect in his knowledge, con- 
fused, perplexed, bewildered, violently controlled by the 
passions and affections, or some predominating one inwoven 
in his animalistic nature, and from which he is to be dis- 
enveloped, finds so frequently only a system of narrow 
and intense animalistic reason, unless in higher condi- 
tionings, for the gratifications of his human propensities, 
or the selfish and therefore divinely illogical justifica- 
tions of his human ambitions, politics, pride, covetous- 
ness, and for the gratification of his ideational mono- 
manias or fanaticisms — of their multipled secular and 
ecclesiastical forms ; and he only gets the genial and 
unfolding and, also, but in a holy sense, inexorable Moral 
Logic from the Martyrs of Love, (Paul at Ephesus among 
wild beasts, Peter on the cross,) sustained by the Lo\;e 
that disowns all native kinhood with Fraud or Force, and 
in earnest but simple meekness controls these animalistic 
and human orgasmic forces, and actuates the spiritual life 
of Moral Love into the currents of human life. As man 
aspires in this simplicity, he reaches up to the Primal 
Moral Logic. He will then, and not till then, under- 
stand the Method of Christ in his interview with Nico- 
demus ; for there must be a birth above the animal birth, 
above the human birth — a birth of the spiritual life, by 
which it can subordinate those and unfold into higher 
love. That which is born of the flesh is flesh, and that 
which is born of the Spirit is spirit. § 24. 

30. To show the mazes in which the mind may travel 
in the pursuit of the Initiate Identities, and following the 
lines of special investigations as flowing from partial or 



128 B. I. c. iii. § 80. 

truncated or broken and complicate and, therefore, un- 
analyzed elements of activity, and thus appreciate the 
necessity of gathering the colligating bands of the entire 
system into one concordant bond of union, it is proper 
to state, in a brief and authentic manner, the ends and the 
processes involved in all the systems of philosophizing 
heretofore pursued, and these as giving, inferentially, 
their methods of investigation. 

It has been said by accredited authority, (Mansel's 
Pro. Logica, ch. ix.,) " That in the investigation of 
mind as well as matter, phenomena are alone the legiti- 
mate objects of Science ; the substance and essential na- 
ture of both being beyond the reach of human faculties. 
Whereas Metaphysics has, from the earliest days, been 
distinguished as the science of Being, as Being in oppo- 
sition to " (rather as lying under) " all inquiries into 
the phenomena exhibited by this or that class of objects. 
How far such a problem is capable of solution is another 
question ; but the mere propounding of it implies an 
object totally distinct from that of an inquiry into the 
faculties and laws of the human mind." 

" The object of the older Metaphysics has been dis- 
tinguished in all ages as the One and the Real " — the 
to ttolv — " in opposition to the Many and the apparent " 
— to ovtcl, the phenomenal — the flowing and becom- 
ing. " Matter, for example, as perceived by the senses, 
is a combination of distinct and heterogeneous qualities, 
discernible, some by sight, some by smell, some by touch, 
some by hearing ; " and he might have added, by taste and 
by their pathogenetic effects on the system in producing 
diseases and curing diseases, and acting specifically on the 
various organs, " What is the thing itself, the subject 
and owner, each, of these several qualities, and yet not 
identical with any one of them ? What is it by virtue 



B. I. c. iii. § 30. 129 

of which these several attributes constitute and belong 
to one and the same thing," and what are those correla- 
tions by which they act and react, unite and dissolve, 
produce disease and cure disease, and inflame or soothe 
the organisms ? " Mind, in like manner, presents to 
Consciousness so many distinct states and operations 
and feelings. What is the nature of that one mind of 
which all these are so many modifications ? The inquiry 
may be carried higher still. Can we attain to any single 
conception of Being in general, to which both Mind and 
Matter are Subordinate, and from which the essence of 
each may be deduced ? " 

" Ontology, or Metaphysics proper, as thus explained, 
may be treated in two different methods [?] according 
as its exponent is a believer in to ov, or in to ovtol, in one 
or in many fundamental principles of things. In the 
former, all objects whatever are regarded as phenomenal 
modifications of the One (to ov) and same substance, 
or as self-determined effects of one and the same cause. 
The necessary result of this method is to reduce all 
metaphysical philosophy to a Rational Theology, the one 
Substance or Cause being identified with the Absolute 
or Deity. According to the latter method, which pro- 
fesses to treat of different classes of Beings independently, 
Metaphysics will contain three coordinate branches of 
inquiry : Rational Cosmology, Rational Psychology, and 
Rational Theology. The first aims at a knowledge of 
the real essence, as distinguished from the phenomena 
of the world " (and therefore as the inquiry after the 
to 7rav). " The second discusses the nature and origin 
— as distinguished from the faculties and affections of 
the human soul and of other finite spirits ; the third 
aspires to comprehend God himself, as cognizable a priori, 
in his essential nature, apart from the indirect and rela- 
9 



130 B. I. c. iii. § 30. 

tive indications furnished by his works, as in Natural 
Theology, or by his word, as in Revealed Religion. 
These three objects of metaphysical inquiry — God, 
the World, the Mind . . . ." 

" The former of these methods, aiming at a knowledge 
of the real essence, is the bolder and the more conse- 
quent ; and, moreover, the only one which can be con- 
sistently followed by those who believe in the possibility 
of a philosophy of the Absolute. For a plurality of 
real objects being once admitted as the highest reach 
attainable by human faculties, these must necessarily be 
regarded as related to and limited by each other. Ac- 
cordingly, this method has been followed by the hardiest 
and most consistent reasoners on metaphysical questions ; 
by Spinoza, under the older form of speculation ; and by 
Hegel, after the Kantian revolution. But thus treated, 
metaphysical speculation necessarily leads to Pantheism ; 
and Pantheism, at this elevation, is, for all religious pur- 
poses, equivalent to Atheism. The method is thus con- 
demned by its results ; and the condemnation will not 
be retracted upon a psychological examination of its 
principles. Its fundamental conception is not thought, 
but its negation. The Thought, which is identified with 
Being in general, is not my thought nor any form of con- 
sciousness which I can personally realize. My whole 
consciousness is subject to the conditions of limitations 
and cor-relation of subject and object. A system which 
commences by denying this cor-relation starts with an 
assumption concerning the possible character of an intel- 
ligence other than human, and consequently incapable 
of verification by any human being." 

" The second method of metaphysical inquiry (Ra- 
tional Psychology) is less presumptuous, though perhaps 
also less consistent. It starts with the assumption of 



B. I. c. iii. § 31. 131 

a plurality of Beings,, thus virtually abandoning the 
philosophy of the Absolute. This plurality is virtually 
manifest in the contrast between the subject and the 
object of Consciousness, between the Self and the Not- 
Self, as related to and limiting each other. But the 
consciousness of the cor-relative and the limited suggests 
by contrast [?] the idea of the absolute and unlimited ; 
and thus gives rise to three distinct branches of meta- 
physical speculation: the Ego being identified with the 
substance of the human soul — [Spirit] — as distin- 
guished from its phenomenal modes ; the non-ego being 
identified with the reality which underlies the phenomena 
of the sensible world ; and the absolute or unconditioned 
with the Deity." 

" The last of these three branches, commonly known 
as Rational Theology, endeavors, from the conception of 
God as an absolutely perfect Being, to deduce the neces- 
sary attributes of the Divine Nature It was the 

opinion of Kant, as well as of Reid and Stewart, that 
the subject of mental as well as of bodily attributes is 
not an immediate object of consciousness ; in other words, 
that in mind* as in body, Substance and Unity are not 
presented but represented. Those who accept this doc- 
trine are only consistent in regarding metaphysical inquiry 
in all its branches as a delusion." 

31. This summary gives the resume of the history of 
twenty-five centuries of speculation. The same conclu- 
sions have been substantially affirmed by Schwegler in 
his " History of Philosophy," and expressly by Lewes 
in his " Biographical History of Philosophy." It is the 
common confession of learned men. Philosophers have 
been pursuing Substance, but grasped only phenomenal 
shadows. Of these various hypotheses or methods, as 
they are, without exactness, called, it may be briefly 
stated that : 



132 B. I. c. iii. § 31. 

a. Rational Theology begins with a transcendental 
assumption of its so-called, but unanalyzed, attributes 
of Deity, in which the theologians, not analyzing their 
own complex mental phenomena into the simple, discrete, 
elementary forces, out of which the spiritual phenomena 
arise, so as thereby to be able to affirm that they have 
arrived at the fundamental causations out of which these 
respective phenomena are manifested in and form them- 
selves and unite in complex correlations, have not been 
able to reach the Essential Causations concerned in the 
work of creation. They anthropomorphize Deity by 
ascribing to Him the complex and concreted elements iu- 
woven in and functionalized — adjusted, and correlated 
for the limited agency and responsibility of man in a 
theatre of constantly changing vicissitudes of invincible 
causes and effects, and these depending to a great degree, 
so far as this limited agency and responsibility are in- 
volved and many of the economies of nature are con- 
cerned, on philosophical contingencies, producing, ever 
and forever, new combinations in nature, and new and 
ever-recurring opportunities and necessities for the exer- 
cise of responsibilities by man for the acquisition of moral 
Rights and the discharge of increased duties — respon- 
sibilities, thus elevating him in the knowledge and the 
exercise of his whole nature as correlated to the cosmos, 
and as capable of growth and expansion from zero to 
archangelic capacities, — this is the progress of individ- 
uals of all races from their inwoven orgasms to the com- 
plemental disenvelopment of the solidaric spirituality, — ■ 
the movement of tribes and races from the nomads of 
Asia and the savage denizens of Africa and elsewhere, in 
the education of the accumulated centuries in advancing 
forms of social and evangelic perfectibility. Rational 
Theology, following its unphilosophical and unintuscep- 



B. I. c. iii. § 31. 133 

tible direction, will run a continual round of unfruitful 
labors, clutching at shadows, and holding nothing sub- 
stantial in its faith and practice, save the natural long- 
ings — the appetencies of the heart for something holier 
arid better, if it does not lose these in the disappoint- 
ments in its mere abstract processes and in its practical 
failures for the reconstruction of society. Man sows to 
the animalistic, and reaps the animal ; he sows to the 
human, and only gathers the bitter fruits of covetousness, 
pride, ambition, and the crops of human follies. The 
ruins of the system are all around us everywhere in the 
want of that consociating, educative, and positively coor- 
dinating Love which soothes and harmonizes, instead of 
exacerbating, by fanaticisms, these animalistic and human 
indulgences, — the passions of secularization. In this 
aspect of its philosophizing it is but a theory of empty 
and forceless generalizations, giving no Efficiencies for a 
Beginning, and a perduring and a proleptical working 
of nature, life, and providence. It does not give to man 
a method of inweaving into his life those spiritual forces 
which, like the action of all known forces, shall alter, 
change, and reconstruct the tissues and orgasmic powers 
of his Body and his Soul, and unfold the Spirit in its 
sublime simplicity. I. i. 1, 10, 18, 34, 42; ii. 5, 6, 10, 
11 ; iii. 1, 3-15. 

Rational Psychology, heretofore dealing with the 
to ovra, the many- faced phenomena, which are incapable 
of being referred to one single underlying identity for such 
variety and discriminate classes of phenomenalizations, 
and incapable of finding, in its partial and fragmentary 
method or process, diverse powers with a positive force of 
causation for coordinating and harmonizing consentaneous- 
ness for the diversified forces and conflicting strifes in 
nature as well as in life, leaves upon the surface of history 



134 B. I. c. iii. § 32. 

and society not its wrecks and its ruins, but its disjointed 
and formless parts, incapable of a syntactic unity of corre- 
lated adjustabilities and working efficiencies, in the ab- 
sence of such coordinating Powers. §§ 21-28. 

■Rational Cosmology, in violation of all the laws of 
thinking, beginning in its philosophy of the Absolute, its 
one Identity, its eternal Homogeneity, and positing its 
absolute Unity, its Identity, its One — an unthinkable 
source of cause, without difference of subsistences and 
therefore without diversities for causation, must begin 
and end hi nihil — in nothing but its absolute Oneness, in- 
capable of Causation, as without creating energies or diver- 
sities of ontologic creative forces. Or if this Rational 
Cosmology starts with the Many — the materialistic 
plurality — to ovra, in like manner it has no method or 
process for finding a power or powers of coordinating 
and harmonizing control to furnish forth the concordant 
adj usabilities and the harmonizing strifes or subordinated 
contra-pellences of nature and life, nor the evolution of 
moral, intellectual, and affectional action in their discrete 
differences and in their complex action as Determinate 
Moral Will. 

32. Disenvelop the Forces of nature and life, as they 
run back in recondite but not wholly hidden filamenta- 
tions, from their clear sunlight in the autopsic Self, 
down through their connected and inwoven forces in the 
human orgasms, the animalistic and the animal instincts, 
in the wisely weaving forces of the animal and the veg- 
etal autonomies, in the intelligible correlations of the 
plasticities, in the wonderful dynamics which poised and 
hung the planets on nothing in their prescribed places 
with mass and weight and tangential projectility, or before 
they had mass and weight — to the Autopsic Mover of all 
Forces — and, then, from Him back to the autopsic Self, 



B. I. c. iii. § 32. 135 

consciously cognizing these forces and appropriating 
them to his own use in creative structures of meditation 
or deeds, and, at both ends, they resolve into the power 
to do — to objectify forth from the Self, the intellective 
force to do and objectify wisely and well, and a Love 
which coordinates their movements. And these, in their 
respective spheres, use and rule the intermediate Forces. 



BOOK FIRST. 

THE ARCHITECT. 



CHAPTER FOURTH. 

METHOD. SYSTEM. FATE. PHILOSOPHY. GOD. 

1. All true Processes for arriving at a System of the 
Universe, then, are based on the Method of Intusceptive 
Analysis. And this Method must rule all processes in 
every inquiry into the constitution of nature, its general 
action, or into the being and nature of God. In matters 
depending on the conjunction or combination of Philo- 
sophical Contingencies, I. i. 13, the most probable element 
or elements on which the conjunctions or combinations 
may take place must be seized, on which the opinion, 
the hypothesis of possibility or probability of eventual 
action may take place or has taken place, and this so as 
to exclude contradictories in the theory or the details : 
in Transcendentalism, it is the systematic correlation 
of Ideas which will harmonize the actual facts in the 
phenomena to appear or which have appeared ; in a Pro- 
leptic History of the solidaric humanity it is the thread 
of catenation, the syntax of correlations for the Prolepsis 
which binds the whole into a grand and ordering and 
orderly movement of life ; while in Fundamental Philos- 



B I. c. iv. § 2. 137 

opby it is the cognition and intusception of all Forces 
in their root-forces — the causative essences, which lie 
at the foundations of all movement at the base of the 
elemental system and govern its growth, of all that 
which is of growth, and moulds, within certain limitary 
lines, all that which is of autopsic normalation. In this 
their highest synthesis, all these are harmonious and 
consistent, and rule within the limits of their assigned 
Prolepsis. The comprehension of these phenomenaliz- 
ing forces — the actual grasping and verification of the 
fundamental movements of nature and life, or to reach 
to the Initiate Causations still beyond, the grasping of 
the Final Ontologies in their root-forces, can only be 
attained and comprehended by that analysis which takes 
off concrete after concrete, covering after covering, and 
beholds in their serene and clear essences the Forces as 
they well up from the eternal deep into the creations and 
living forces of nature and life. 

2. When the Method of a fundamental philosophizing 
is the ideation of a cohering, as a simple ongoing or 
catenation in formal logical cause and effect, it will be 
purely ideological or rationalistic ; that is, it will arise 
out of the purely intellective processes, and will give, 
when turned exclusively to the side of nature in its 
material aspect, the unbroken chain of physical cause 
and effect, yet without any intelligible working contents to 
causes and effects — without the valid conception of the 
intelligible forces ; when confined exclusively to the pure 
operations of the Intellectivity, it will give Metaphys- 
ical Necessity — Intellectual Fatalism; and when the 
Affectional character prevails in a strong love of good- 
ness and purity, which the depraved world in its activities 
does not realize, and the Intellectivity cannot sufficiently 
fathom, in logical processes, the mystery of guilt and 



138 B. I. c. iv. §§ 3, 4. 

goodness, and legitimate them in any consistent theory 
of life or the universe, it will end in Mysticism. 

3. The conscious interpenetration — intusception of 
and into material phenomena gives their law-forces — 
forces which work blindly wise, in given forms, and 
producing certain results, which, when redactively for- 
mulated in the Intellectivity and enounced in words, are 
called the laws of matter. I. i. 24-31.. Here the Laws 
of matter are reached a priori, but by ascending through 
the analysis of the facts as they flow from the forces, 
and binding the facts, in the synthesis of their respective 
sources, the Self ascends to the transcendental stand- 
point and obtains the Divine Ideas which gave the forms^ 
and thus the substantive and constitutive forces of the 
things which produce facts are necessarily ideated. Law, 
in this sense, is the ideation, the actual intusception of 
powers — forces above and preexisting the creations — the 
facta, from those forces. It is the antetypal ideas and 
the forces for their actualization for the forms, organisms, 
functions, offices, and capacities of the subsequent crea- 
tions. It is a transcendental Intellectivity giving to 
matter the special and particular forms, and transcen- 
dental forces — powers giving substantive constitutions, 
in primordial and secondary and intermediary differentia- 
tions, by virtue of which they maintain their orders, &c, 
and produce their specific characteristics and their diverse 
actions ; and this whether the specific symbol is a pro- 
notozoon, a man, a planet, or an angel. I. i. 8-10 ; iii. 1-4. 

4. But if the formal statement of Law is of a power 
or powers in matter, in et per se, in and of itself, it is not 
a Law, a transcendental idea preceding the formation and 
ruling its action and organic movements, but is only a 
purely subjective formula, gathered and generalized a 
posteriori from the uniform condition and action of mat- 



B. I. c. iv. § 5. 139 

ter in itself and in its developing organic movements. It 
is but a knowledge of how matter acts by its forces, and 
does not at all, in correct modes of thinking or expres- 
sion, give the ideation — the valid conception of powers 
above matter producing it and imposing on it regulative 
forces which it must obey. It is but an a posteriori knowl- 
edge obtained in the Intellectivity. The distinction is 
valid and important. Thus: " Of the nature of Gravity 
we know nothing. We give the name of Law to the effects 
which it produces." — Smithson, In. Rep. 1858, p. 105. 
And so must all writers say, until they can see Powers 
above Matter, making it and functionalizing in organic 
and orgasmic forces. In strict thought, it excludes prece- 
dent, transcendental ideas of formation or creation, and 
so is only a subjective formula from on this side of nature 
and life, and is not a law — idea of forces above matter — 
from on the other, the creative side. On the ideation of a 
creation, the fore-plan must precede the executing force 
to bring forth — actualize the fore-plan : herein, the fore- 
plan is of the Intellectivity, and the working efficiencies 
are of these positive forces as they are differentiately 
functionalized and concreted in the symbols and forces of 
the cosmos. 

5. The ideation for the movement of nature and life 
must be of a developing Essence or Essences, or of a 
Creative Personality — normalating the laws and the 
forces of his creation. This affirmation will present the 
inquiries : a. A mere Power or Forces to transform or 
in transforming ; b. A power and a self-impulse to produce 
— to emanate ; c. A power — force, and a spontaneous 
Intellectivity to produce, transform, correlate, and con- 
tinue ; d. A power — force to actuate, and an Intellective 
Force, determinate in means and ends, and in time and 
place, in unison with some coordinating impetus, appetitus 



140 B. I. c. iv. § 6. 

animi, coessential love as a power, as the source and the 
causative end — subject-motive of creating — Love in 
creating for the wherefore of creating, — the why, in 
some gratification, which for he should create. I. i. 15. 
These are the root-ideas of all possible theories of nature 
and life. And they all require root-forces. 

6. In the first instance it is Chance, in its lowest terms, 
as will appear in the subsequent considerations. I. i. 14. 
In the second, it is a spontaneous germ-force, from which 
the whole systems of things of the cosmos sprang, grew, 
ramified, and racemated from seed to stock, to branch, to 
the clusters of independent systems of existences, by 
orderly, coherent, and necessitated germ-forces, but with- 
out a proleptic and prearranged order of production ; a 
geometrization of the universe without a determinate 
geometry ; physical forces producing effects without the 
effects forecasted in intelligible series, or intelligent in 
the adjustments and correlations of the successive ap- 
pearances of the differentiate forces of nature and life 
which are to act and wait on each other in vast systems 
of adjustabilities, and which are not less significant in 
their antagonisms than in their harmonies ; and causes 
called Moral, without the vital principle — obligation of 
right and wrong ; a power and an impulse to action, 
blindly producing forms and movements of intelligibility 
without intelligence to produce and without intelligence 
to comprehend them ; a producing development, unfold- 
ing into conscious loves without a conscious love for their 
production or a conscious love for their attainment and 
reciprocal recognition ; an infinite power of actuation 
and endless ongoing in unbroken development without 
definite means, and not, as in man, autopsically applied in 
details, I. i. 33, 31, and therefore without intelligent ends 
or final cause ; a systematic correlation without a cor- 



B. I. c. iv. § 6. 141 

related system ; an intellectivity without an intellect. T. 
i. 15, 36, 37, 41-43. These hypotheses are of chance- 
medleys or of germ-developments in the orders of nature, 
and of unpredeterrninate and therefore of unintelligent 
spontaneities in the orders of mind. They are in the 
former chance-begotten ; in the latter, the ongoing of an 
elemental germ, or, as in some of the ancient cosmog- 
onies, " an egg of night," or, as in a modern system, it 
is the " primitive egg with its germinating vesicle and 
germinative dot, indicative of the universal origin of all 
animals." As the chance-medley of atoms, it marshalled 
into harmonious systems of intellectual correlations con- 
trapellences and dependences ; or, as the great germ of 
the cosmos uncoiled from its rudimentary state, in the 
silent and motionless eternity, the orders of nature were 
developed without a ruling and controlling Intellectivity, 
in their proportionate and magnificent classes of differen- 
tiation, in a chain of invincible necessity. The logical 
mind cannot see how there can be beginnings or breaks 
and new beginnings in such a succession, even with the 
datum of the germ-beginning, and which, thus more con- 
clusively, excludes all new successionings. There can 
be no classes of differentiation, and the constant relation 
of fruit to branch, of branch to trunk, of trunk to root, 
and of root to germ, must pervade the entire series of 
the outgrowth, without intelligible beginning of the whole 
or beginnings of the differentiated classes and orders. 
The earth, teeming with the marshalling of atoms, in this 
impulse of emanation or development, in historic ages 
might, most surely, in the revolutions of the geologic 
periods, in the multiplicity of the differentiated orders 
and classes preserved in the stone leaves of nature's 
record, in their emanative and primitive embryologies, 
would, present facts of development imperfectly made, 



142 B. I. c. iv. §§ ~ 

and of crudities in their transitional state emerging from 
the self-impregnate earth or passing from the inferior into 
the superior forms, as the distinct fact of outgrowth, some- 
what after the fashion of the fantasy of the poet, when but 

" half apper. 
The tawny lion, pausing to get free 
His hinder part; 

7. In the third instance. Infinite Power and Spon- 
taneous Intellectivity can only give a developing con- 
tradistinguished from a normalated succession of cause 
and The Formal Logic and the Moral Logic m 

both be wanting, — the former from the want of fore 
to reason to its end of action, and the latter for the wan: 
a moral end of action. I. i. 33 ; iii. 28—31. Mere Power is 
blind ; and mere spontaneous intellectivity is not a pro 
foreseen and prearranged, and thi- present fori: 

spontaneously intellectual Fatalism, an J is fitly embraced 
in the various forms of Pantheism and some of the systems 
of German Rationalism, in which God is represented as 
arriving, through nature and life, at self-conscious: 

Bt This Fatalism is distinguishable in formal hypothe- 

and, as such, is to be dis ed from that view 

of fatalism intimately connected with, if not inseparable 
from, all systems of strict Rationalism, in all of which 
the Self, in its pure logical processes, ratiocinates, by a 
posteriori processes unmethodically applied a priori,^ the 
fore-plan of all movement in nature, life, and hist: 
and, in its rigid intellective post-ordinations, leaves no 
room for the divine economies of philosophical contingen- 

. I. i. 13 ; ii. 3 : ante. £§ 3. 4. of means for ends in the 
introduction of new forces of differentiation, or direction 
of forces, or for moral movements in the action of the pas- 
sions and affections. This latter is that philosophizing 
of the Greek stoics and others which makes God the 



B. I. c. iv. § 9. 143 

servant of the invincible necessity of this purely abstract 
and uncornplemental fore-plan — this predeterminate 
foreordination, borrowed a posteriori and applied a priori. 
He is the 8ov\o<s ©eos avayKrjs — the servant of necessity. 
As Seneca said, " One and the same chain of necessity 
binds God and man ; the same irreversible and unalter- 
able course carries on divine and human things. The very 
maker and governor of all things, that writ the fates, fol- 
lows them. He did but once command, he always obeys." 
9. When the ideation shall be of Being with a power, 
force, in a determinate volition, to create — to objectify 
creation forth from himself in objective and stabilitated 
immanence and actualizing phenomenalization, — in the 
very intusception of such a volition, a beginning in crea- 
tion, a time when the particular determinate volition was 
executed and manifested in symbolic forms, in their as- 
signed places and orders, there must be a complement 
of forces. In such ideation there must be succession, 
and there may be breaks and pauses in the successions 
for the successive existences in their appropriate orders 
and successions, and for their longer or shorter duration ; 
there may be varieties of independent organizations suited 
to their theatres of existence ; and independent organiza- 
tions w T ith their various congelations, of necessity, imply 
determinate actuations at the times and places of inter- 
vention under intellective guidance foreseen and forecasted 
for a motive-end in love — or hate ! for which the phys- 
ical chain of cause and effect shall be broken, and new 
orders of movement introduced tending to this motive, 
causative end. These organizations may be differentiated, 
not only in degree, but kind ; and so differentiated that 
they cannot, by any process of development or generation, 
be resolvable into others of a differentiate kind ; and yet 
others may be so assimilated in parts of their organisms, 



144 B. I. c. iv. § 10. 

that by cross-breeding and affiliative correlations they 
may produce new kinds. Many of the kinds may be 
dependent on others in the order of their appearance, 
not as a rigid metaphysical succession, for the fact of cor- 
related differentiations destroys this metaphysical as ^Yell 
as the spontaneous intellective successions, but as con- 
stituting a proper preparative state and supply of food, 
out of many such which might have been adopted, I. i. 
37, all of which shall give intelligible evidence of being 
the product of some kind of special creative forces with 
designate adjustments and adjustibilities, and from the 
same common designer of intellectual forms, and from 
the same motive-sentiment inducing to the work of crea- 
tion and appearing in the harmonies of their coincident 
correlations and oppositions — their attractions and con- 
trapellences in their classes and orders. There may be, 
here, beginnings and endings of series, breaking the meta- 
physical chain which, so frequently, has bound noble 
minds in the treadmill of an endless and unalterable 
necessity ; but this can be done only by the ideation of 
determinate volitions, and this only under the coordina- 
tions of the coequal and consentaneous objectiv-faciency, 
intellective force, and a motive-end in the gratification 
of the force which tends to produce, and in Deity is the 
exercise of motive, causative love. 

10. From such facts, ascertained to exist in the geology 
of nature, and which have their approximative parallels 
in the rise and fall of races, I. ii. 12, 13, and from the 
tribal and historical manifestations of psychical phenomena 
in man, and from the accumulation of analyses lifting up 
to observation the triplicate powers of the human soli- 
darity in their deobscuration from the primitive condition 
of the races, the analytic process may now pass to the 
synthesis of determinate acts of volition in the Self, and 



B. I. c. iv. § 10. 145 

may further, with reverential boldness, ascend and find 
determinate acts of volition, I. i. 17, 18, introducing and 
inworking the coordinate forces of the Creator into the 
successions, in their times and places, in the geological 
changes in the earth and in the historical movements of 
the races of men. Determinate acts of volition given 
synthetically a priori in a work of creation, then, intuscep- 
tively to the triplicate Self, such a world as this with its 
varied phenomenality and other worlds in endless variety 
of organization and function, are potentially and actually 
conceivable — become a propriety of thought. I. i. 9 ; iii. 
28-31. The created thing must indicate the Creator ; it 
must be as he made it ; and he can make it only in virtue 
of the causative forces by which he can make, and, if 
they are different, of the essences or forces from which 
he must make. In such a creating Being there must be 
objectifying force, the precise equivalent of power, force 
in potency and to be brought into actualization to create ; 
there must be intellectivity as an active and modifying 
coordination of this force to supply and impress forms 
and give functions with differentiate characteristics, and 
not merely as the pure impersonal Insistent Truth, 
I. i. 35, but in full possession of it and with transcendental 
intellectivity to furnish and arrange, from the Divine 
Ideas, the vast and complicate systems of economies in 
the proleptic movement — the beginnings and endings of 
periods when new orders shall commence and old ones 
shall cease ; the formation of the original elements of 
construction for the bases of matters and the superven- 
ing vegetal and animal organizations through the long 
unfolding ages ; the aggregating of the primordial ele- 
ments into the dynamic systems, followed by the ever- 
changing plasticities, the stabilitated autonomies, and the 
self-conscious autopsies ; and, in this process of progress, 
10 



146 B. I. c. iv. § 10. 

the breaking up of those primordial elements which had 
seethed and settled into an early plutonic condition, and 
moulding their more " flowing and becoming " elements 
into, vegetal and animal kingdoms, orders, classes, and 
species, with their inwoven law-forces of differentia- 
tion, — demonstrating in the actual operations of nature, 
that there is a power determined in an intellectivity, 
as one force determines or modifies another, appearing 
in the types of elemental molecules or atoms, in organ- 
isms, in functional forces of differentiation, in their order- 
ly successions ill time and place, and in all the corre- 
lations of forces in nature and life. But all these, in 
the broadest conception which can be given to them, can- 
not, without confusion of elemental facts lying within 
the consciousness, give a wherefore, in the moral feel- 
ing, why the objectiv-faciency should create, why the 
intellectivity should plan, design, functionalize so as to 
bring forth in order, and provide for the continuance and 
action through vast ages and eras of a creation unfold- 
ing to higher and nobler activities. A still more recon- 
dite, yet openly apparent and essential element in man 
— essence in God — is necessary to complete the entire 
and perfect ideation of the forces at work to produce a 
normal and intelligible act. I. i. 17, 36. Actuous, ob- 
jectifying power, and intellectivity, in and of themselves 
give no love, or other sense or causative love of gratifi- 
cation for creation. Why create ? No inducing, attrac- 
tive impulse in man, no causative love-movement in 
God, no inducing motive-causation, as the causative 
wherefore in a causative end, without which man is im- 
perfect and God is without that coordinating essence 
which is ascribed to him by the general consent and ac- 
tion of mankind, in all superstitions and religions, and in 
all philosophies in which the Affections are recognized 



B. I. c. iv. §§ 11, 12. 147 

as elements of the animate natures, and without which 
there is no source of cause for the affections, desires, 
hopes, joys, gratifications — loves, in animals, man, angels, 
Redeemer, God. The Actuosity which goes over into 
objective creation and into providences in the geologic 
constructions and historical movements must be found 
coordinated in causative love. It will be seen to be 
deeply imbedded and inwoven in Commands, I. ii. 19, and 
in the historical dispensations. I. vi. §§ 35, 36, 41, 33, 34. 

11. Such a determinate Actuation, determined in a 
causative Inteliectivity, acting through and from and for 
a causative Love, cannot be a spontaneity, for the Love 
is at the end as well as in the beginning, and accompanies 
the processes to this causative end. To be a determinate 
Actuation, so to determine, there must be coordinate 
powers — potential forces, I. i. 8, to determine to begin 
— to pause — to change and break the series of causations 
already at work — to do in conformity to the ordering 
and adjusting of the Inteliectivity for the introduction of 
higher and other causative motive-love as the prolepsis 
of the movement shall roll on towards the Final Cause — 
the causative end. I. i. 15, 42. The Actualization is a 
power, force, to do objectively, and so the Inteliectivity 
must be a power, force, to impress its designs, forms, in- 
telligible functions on and by this Executive Force. To be 
an active, causative Intelligence giving variety of form for 
organization and endless variety of differentiate functions 
in nature, in animal and vegetal life, in appropriate suc- 
cessions, there must be choice in means and intermediary 
ends, and this is determinate Freedom, and this is incom- 
patible with the inevitable necessity which must rule 
development in matter and spontaneity in mind. I. i. 18. 

12. Where, in man, the affectional character prevails, 
with a predominate love of goodness and purity, and a 



148 B. I. c. iv. § 12. 

profound sympathy, which the world, in its animalistic 
and human activities does not realize and reciprocate, and 
the intellectivity cannot fathom the mystery of guilt and 
goodness which exists in the individual human heart and 
which makes the diversities and antagonisms of society, and 
the Self cannot legitimate them in any consistent theory of 
the universe, its rhapsodical intellectualizations will be 
Mysticism — a love of holiness without the formal system 
to legitimate its feelings. § 2. Lower down, in unauspi- 
cious organizations, and in the fierce sympathies of epi- 
demic moral hallucinations, as they are inaptly called, it 
will be destructive and intolerant Fanaticism. It will be 
apparent, upon an analysis of the Consciousness, especially 
by the more advanced portions of the race, that this Love, 
thus capable of attaching itself to the most dire fanaticisms 
which have covered the incarnadine earth with slaughter 
and desolation, and to goodness and purity which have 
builded monuments of personal worth and integrity amid 
these very desolations, — that this Love is an element of 
its fundamental nature, and that its perversions are in the 
organisms of the autonomy, and in the sympathetic in- 
fluences of society, I. i. 34, and yet that a Self capable 
of going out and over into actuation and of intellectualiz- 
ing only, is a truncated and imperfect nature, and it is 
imperfect in that it has no sense of gratification — no 
motive-love in aught to be gratified. And the diversities 
in individuals and races, and the antagonisms between 
animalistic appetites and human activities, and between 
the spiritual life and these animalistic and human impul- 
sions, clearly manifest the imperfection of these races in 
their individual members as only to be complemented 
and made perfect in a higher coincidence or correlation 
of the Love through the determinate Intellectivity carried 
over into predominate actuation. It will therefore follow 



B. I. c. iv. § 12. 149 

that this Love — this affective element, inwrought and 
inwoven in the composite organization of man, and placed, 
with correlating tendencies towards his animal and human 
natures, and towards intuitive and ideative truth, I. i. 
35-37, may be swayed towards either, or among the 
various species of gratifications inwoven in the passions 
and appetites of its animalistic and human natures, and, 
there, may be compelled to elect between these various 
gratifications, as well as between them and those duties 
and offices leading to the gratification of the love of Truth, 
Purity, and Goodness. And the philosophical contin- 
gencies of life, I. i. 13, are constantly, in higher and 
higher alternatives, presenting the necessity of choice — 
the easy descent or the moral conflict of the ascent. Thus, 
throughout the whole of the complexure, in the web of 
every life, in the mere motives of human prudence guiding 
to this or that line of human personal conduct, and in the 
conflict between these and the moral sense of responsi- 
bility, these alternatives are made to constitute the elective 
contingencies of human conduct. Where in the peculiar 
constitution of the individual, in his moral idiosyncrasy, 
the love of truth, goodness, and purity prevails predom- 
inately, and the mind is turned to the fundamental phi- 
losophy of life, it may lose or may not have gained the 
thread of the system which will lead it to a clear stand- 
point for beholding the movements of the forming forces, 
but it may retain, in the purity and freshness of this its 
native characteristic, a lofty and holy F^iith in humanity 
and God; and here it is seen that this mind becomes 
mystical, and its faith is the faith of Love, not of the 
intellectivity, but through the whole of the processes 
instituted by such a Self the affection in its higher appe- 
tencies is the attracting and controlling cause of its action. 
And here it is seen how the men of greatest love have 



150 B. I. c. iv. § 13. 

the highest moral faith, yet liable in lower forms of or- 
ganic growth to the orgasmic exacerbations of fanaticism. 
This correlate in man, essential to the fulness of his 
character, essential to any ideation of Morality in man or 
Deity, in the very necessity of our intusception filling up 
the content of a full and complete personality, compels 
the ideation of the coordinates in the All-mighty, All-wise, 
All-loving God — and that he can have no other attri- 
butes — all the other nominal attributes being resolvable 
into these, and these he must have. As the Self, thus 
moving through the phenomena of nature and life, gath- 
ers fact by fact, and sees that each phenomenon must 
have its special underlying force, and that these forces, 
when seen as physical forces, resolve into three funda- 
mental bases, and when viewed as moral forces they are 
the accompaniments of the triplicate movements of the 
Self, both in its organic functionalizations and in its con- 
scious autopsic action, it gathers them into a synthesis of 
triplicate correlate elements in the Self, and it cannot 
escape from the synthesis of these as coordinations in 
Being — God. When this analytic synthesis is declared, 
and the Self, by its own reflex intusception of itself, dis- 
criminates the animal from man, the animalistic from the 
human in man, and the human from the autopsic spiritual 
life, the discrete separateness of these elements and 
essences, as different yet as sympathetic and unifying forces 
in their triplicate conjunction, becomes a necessity of 
thought in ther stringencies of both the Formal and the 
Moral Logic. I. ii. 19 ; iii. 28, 29 ; ante, § 5. 

13. As there must be a determinated Actuation in a 
determinate Intellectivity, there must be a motive-cause 
to determine this intellectivity, and these are necessary 
to produce the various orders of creation, including man 
in his triplicate consciousness. The ideation of a morality 



B. I. c. iv. § 13. 151 

binding man to man, and man to God, is impossible to 
thought without a coessentiality of Love — a love of 
order, fitness, goodness, purity, both in man and in God ; 
and the same moral love of these inwoven in the conduct 
of human life will also bind nature " fast in its fate " of 
cause and effect in any system of moral responsibility. 
I. ii. 19. Without order and fitness in the fate of physi- 
cal cause and effect, the moral correlations of human life, 
the provisions for raising the ever-renewing circumstances 
on which hinge the responsibilities of the race in the use 
and misuse and abuse of all of its animalistic and human 
and autopsic powers and of the causations in nature and 
life as the means and the evidence of their discharge or 
neglect, would be wanting. The physical forces and facta 
are but the instruments, the various means and furnishing 
various modes by which the moral demonstrations of life 
are made in vice, or guilt, or goodness. Man cannot 
murder without the immanence of cause and effect in the 
physical world, and these blend and inosculate with the 
Moral Forces. The blow which is struck with a club is 
called in common language physical force ; when it is 
struck with the fist, it is called muscular force ; but the 
club is only a prolongation of the arm by the addition of 
a new lever : but the initiate forces which adjusted the 
organism of the brain to the muscles of the arm, and 
instituted the initiate causation by the influence of a 
motive gratification (here the malignancy of a perverted 
love), and informed it with mode, and selected means of 
action, and went over into actuation, are moral forces. 
The portion of the brain through which these forces were 
adjusted for the terrible blow, which in itself was the 
equivalent of many pounds' weight of force in any other 
form of concreted or evolved force in any method of 
measuring or weighing forces, — this portion of the brain 



152 B. I. c. Lv. § 13. 

evolving this force, counterbalancing these other forces, 
will not weigh, probably, an ounce. So Charity and 
Fraud can only manifest themselves in the physical facts 
of nature ; and true charity, when it can, must deal in 
things substantial, and what it gives from love, the thief 
or cheat will take from a love ! The temple is the physi- 
cal manifestation of piety ; the stately pile, of ostentatious 
pride ; yet these conditions of the Self, which so con- 
stantly work out into overt life, are not to be measured 
by the outward show of things, for there is pride in the 
alleys and virtu, e in the by-paths, and the widow's mite 
presented a wealth of soul which would have given a 
banker's noblest gift, but, throughout, the physical facts 
are the counters of the moral life. The moral and the 
so-called physical forces interweave at every step of the 
human and divine economies, I. iii. 25 e ; ii. 19. With 
man it must ever be fraud or force or sincerity and love ; 
and these can only be demonstrated and received and 
appreciated through moral, concreted into physical forces, 
which use the physical substances and powers, and which 
will always come in as the counters or symbols of that 
faith which is always shown by w 7 qrks ; — yet these can 
only be done, 'and worthily and improvingly received 
and used and not abused, as the position and relations 
and correlations of the moral agents in the dependent and 
proleptic order which the Almighty has instituted for the 
moral dependencies and unfolding of the ages. " There 
is a real connection between natural and supernatural 
truth, and between all truths, because God, in whom all 
truth has its origin, is essentially one." — Weninger, c. iv. 
§ 2. And what is true in the abstract must be true in 
the concrete, and nature and life unfold in actual truth. 
I. i. 8-10. 

If the ideation of Being as the stable essence of phe- 



B. I. c. iv. § 13. 153 

nomena is Matter, then the material necessity, vXi.ktj 
avay/07, is the philosophical product ; the mind, in its 
rationalizing processes, being unable to escape from the 
invincible chain of actual material cause and effect, for it 
cannot posit Freedom as a product of its intellectivity 
otherwise than out of matter — out of the rigid order of 
causes and effects, nor can it be found in its primary 
causations as physical cause and effect. §§ 3-12. 

If it is an ideation of Being as possessing only Act- 
uation, or Intellectivity, or Actuosity and Intellectivity, 
then the human mind cannot escape from the labyrinth 
of Metaphysical Necessity. The unfailing Actuosity will 
work and crush and move on forever without intellective 
design or motive-sentiments for the attainment of an end 
in the future ; the chain of logical, intellective argument 
is the same irrevocable and unalterable course which car- 
ries on divine and human affairs ; and both are emotion- 
less despotisms, relegating the affections, of every kind, 
from all source of origin, from all source of cause, and 
crushing them out in the inflexible tyranny of the logical 
Intellectivity and the actuating Causality. 

But every act of absolute differentiating intelligence, 
logically, in the presence of motive-causations, necessitates 
a determinateness in each act in some wherefore — to 
what end — to some causative end implicated in the be- 
ginning. Li. 15 ; ii. 19 ; iii. 28, 29. It is the end, in 
some gratification, love, which attracts, induces, infecun- 
dates, and enlifes the Intellectivity to form designs, devise 
means and ways, and select time and place, I. i. 1, 18- 
20 ; ii. 3, 11-19 ; iii. 1, 2, 9, 10, 20, and deliver them over 
to actuation. Without such conscious determinateness, 
limited intelligence, as the unnormalated intellectivity in 
man, as mere intelllgential instinct in animals, will be 
impulse, spontaneity, — it may be, working to intelligent 



154 B. I. c. iv. § 13. 

ends, but the act, in itself, is not determined by its free 
and independent intellectivity, but by its spontaneous 
force. The unreflective Self has not yet cognized its 
powers, and taken possessio?i of them and guided them 
by its more or less clear autopsic determinations ; nor can 
man normalate his life and arrive at clear self-conscious- 
ness, save in the supereminence of his autopsic conscious- 
ness, separating his animalistic instincts and his human 
desires, and subjugating or controlling them with a con- 
scious mastery. In man, determinate reasoning and 
spontaneous psychical forces may be combined, in infancy 
is to a great extent their natural combination, unfolding 
in the gradual normalation of knowledge and reflection. 
Thus there is, more or less, " a divinity that shapes bis 
ends, roughhew them how he will ; " and yet within his 
allowed circle he may exercise that determinate intellec- 
tivity, and by exercising it among the correlate powers 
of the Self, in the orders of life, increase his allowed 
circle. Every determinate act of intellectivity must have, 
and implies a motive-end for its determination. That 
motive is not found — cannot be found in its own strict 
logical processes, except in those matters which are 
wholly indifferent to any moral end. I. iii. 29 ; vi. 3-3, 
34, 41-44. 

Man, in the exuberance of his consciousness, must 
affirm his own power to do, to act, or in doing, acting, — to 
intellectualize designs and to actuate them in nature and 
in life, — and his affections — his loves in various forms 
of appetencies and towards various objects and pursuits. 
One fits to the other. He finds physical nature adapted 
to his actuation in diversified forms ; it responds to the 
designs, forms, figures, ways, and means of the intellec- 
tivity ; and in all the animalistic appetites and human 
Wants and desires it furnishes the elements of gratifica- 



B. I. c. iv. § 13. • 155 

tion and for choice — election. I. ii. 19. And the cor- 
respondences are seen as those of correlations. And it 
is not for man to say whether he will affirm his power 
of actuation, of intellectualizing and loving, or not. He 
cannot but do it. It is in the direction of this love, in 
man's elections between lower and higher, and the higher 
and the highest object of gratification, that his responsibili- 
ties are hinged and his progress is allowed. And this 
gives the moral end, — and thus it is seen that the End as 
Causation is inwoven in the processes and in the progress 
to the End. I. i. 15. Without the stabilitation — the reg- 
ularity of cause and effect, and the flowing and becoming 
of these effects, and their adaptabilities adjusted to the 
moral forces in the Self, and without the separations of 
cause and effect in time and space, giving room to the 
philosophical contingencies in nature for the determinate 
actuation of man, there can be no conscious exercise of 
responsibilities — of the moral forces in the Self. They 
are adjusted each to the other, and there is no theory or 
fact in nature and life, or of the correlations which spirit 
bears to the physical world, by which these moral forces in 
the Self can become physical forces in the actuation of 
the Self, — as a blow by the hand, — how the Self can 
move static force, how it can control or set at liberty cen- 
trifugal or centripetal forces in itself and in the physical 
world, unless upon some identity or kinhood of intimate 
correlations between all Forces. The Intellectivity is 
now, so far, seen as a causative force : it is seen as a con- 
scious causative force. With a love in some end of con- 
scious gratification it is a Moral force — -they are moral 
forces, in their correlation as they must be in their coor- 
dination. I. i. 15, 36 ; ii. 11-19 ; iii. 1-3, 5, 6, 15, 16, 20- 
31. In the Absolute Intellectivity the moral end of actua- 
tion cannot be found in the pure insistent truth, for it is 



156 . B. I. c. iv. § 13. 

i as an eternal abstraction, and as it were only an 
absolute form — two and two are four as an eternal ab- 
straction, etc. I. i. 24. There is no motive-end in it. I. i. 
It is the mathematical logic without any content 
of life in it until it is supplied in actual nces by 

quantities and qualities. I. iii i Xor can this 

moral end be found in the naked and pure acts of the 

ill .-::: vi -y. if such are conceivable as normal \ 
which produces the deterrninately selected organisms for 
the various autonomic organizations of nature ; for al- 
though there is no known instinct of gratification in the 
- 

blindly intelligential workings of the forces which build 
up the vegeral life us of animate life 

appear in the instincts and their correlations in nature 
are supplied, I. i. 30, a sense of gratification, a want, 
desire, love of somewhat, and in most animals many 
such are introduced. But, at every step, the question 
must be re ? to what end ? If to a purely 

•al, mathematical, transcendental, intuitional end in 
the intellecrivi: y in the logical, 

mathematical, transcendental, or intuitional state, and 
cannot escape from the rationalizing processes of the 
mathematical or metaphysical There must, 

in t. virtue and moral necessity of things as cor- 

related in the loves, hopes, fears of man, wirh — not dis- 
tinguished against and as independent of the intellectual 
order, but with it, be an end in some motive-appetency 
— a jme attracting causation, I determinate intel- 

lectivity is a means — a designer and framer of means 
and mo or attainment of the end ; but it 

Znd which is sought, and the end furnishes the 
motive- a throughout the intermediary means and 

ends to it — the Final Causative End. If, then, to an end 
which may, as in man and speaking as man, gratify this, 



B. I. c. iv. § 13. 157 

that, or other appetency, then there is a choice, a freedom 
in the election of the end and in the selection of means, 
out of many, which may be appropriate to the end. In 
man these are the elements for giving play and scope, and 
growth and comprehension, to the intellectivity in its ever- 
recurring and widening complexures in life for the exer- 
cise of its autopsic selections of the end to be pursued and 
for the dominancy — the fact of the complex will going 
over into actuation. In God, whatever this essence of 
motive, this ormaic movement to create is, it must be a 
simple single coordinate force, and as such coessential with 
the Intellectivity which furnished the Divine Ideas. As 
a movement-force, it is a coordinate power, — and it is 
Love or hate ! These coordinated with Objectifying 
Power and carried over into objectivity, is Creation. 
I. i. 8-10. Identity cannot produce diversity, I. i. 8, 
and a motive-end in the personal Self is a necessity 
of thought to any ideation of moral actuation. Actu- 
ation in man and God is a positive force, and as such 
is modified by intellectivity, as the intellectivity is in 
turn modified by the Love. Then this intellectivity in 
modifying another force is only conceivable as an intellec- 
tive force, and the objectifying force and the intellective 
force modified by the attracting motive-force, the Love, 
thus necessarily seen in a creation where there are moral 
means and moral ends inwoven in the movements of its 
life, it too is seen as a force, and in their coeternal coor- 
dination they ever are and remain Moral Forces — in 
their uses and ends. While this last causative force, the 
Love, in Deity is, in itself, speculatively separable from its 
coordinating forces, and so is seen to be a simple essence, 
yet in God they are always in coordination, in man it 
may be as variously function alized and complex as the 
loves of Gratifications inwoven in his animalistic and 



158 B. I. c. iv. § 14. 

human natures, I. iii. 15, and in the correlations to and 
of outward natures and in other selves adapted to these 
gratifications — in the sympathies and antagonisms of 
these very repelling, attracting, and redactive forces. 

14. Material and Metaphysical necessity both arise 
out of subjective conditions of the mind — the Self, and 
are both alike. They are both Rationalisms — processes 
of the mere truncated Self in the uncorrected and umior- 
malated and unconditioned action of the Intellectivity. 
They differ only in this : in the former the mind refers 
to matter, more explicitly, the logical necessity which it 
finds in itself — in its formal chain of cause and effect ; 
it borrows cause and effect from nature, and in its partial 
and truncated philosophizing refers the proper moral 
necessity for cause and effect, §§ 4, 5, 13 ; ii. 19 ; iii. 25 e, 
back again to nature as its original, seif-inexistent, and 
eternal law of necessity. Pursuing its rationalizing 
analyses, it perceives the facts of causes and effects in 
their successions, and it can only see a 'posteriori, in its 
mere logic, a linked series of cause and effect — and this 
becomes, to it, the Material Necessity. It perceives that 
matter has no inexistent and independent motive-force 
to break up the catenation, or rather the unarticulatecl 
ongoing of cause, and hence it is effect from cause end- 
lessly. In the latter, the. mind, consciously or uncon- 
sciously, occupying a purely rationalistic position outside 
of and beneath or on this side of nature, in its own chain 
of exclusively logical reasoning, can see no beginning 
nor ending of its ideological processes, which in one di- 
rection must be cause, and cause on forever, and in the 
other direction be effect, effect interminably. For in 
ideological processes of this kind the God at the begin- 
ning of this chain of effect from Cause is only an as- 
sumption, — there is no intusception of conscious cause- 



B. I. c. iv. § 15. 159 

working forces, and there is no legitimation for the 
origins of the moral forces, the fnnctionalized organisms, 
and the correlations of the moral forces between them- 
selves and between them and the physical forces. This 
process has gone back until, oppressed and exhausted or 
bewildered and mystical, it says here God began as Prime 
Cause. Nature and God are thus bound up in the chains 
of our logic, and there is no motive-love in means and 
ends to set the Self free. This is but the exclusively ra- 
tionalistic analysis, excluding the cognate elements of the 
Self, and therefore not finding them in Deity. It is an 
imperfect rationalistic synthesis of nature, omitting the 
coordinate elements of a true system. I. i. 38-40. 

15. To break up this chain of Necessity, thus reduced 
to its simple fundamental derivation in the logic of the 
Intellectivity, there must be an appetency, a choice, that 
out of a number of means to accomplish an end — an end 
in the love of some action or end, the intellectualized 
Love shall select, and the Self at once ascends above na- 
ture and life and finds the causative forces moving into 
and actualizing nature and life, and thus gets objectiv- 
facient power, Intellectivity, and Love as coordinate forces. 
The Actuation, the Intellectivity, and an attracting Appe- 
tency correlate, in man, constantly with each other in the 
normal movements of his autopsic life ; in Deity the or- 
maic motive-force must coordinate with both the Creative- 
force and the Intellectivity, or the mind cannot escape 
from the material or the metaphysical fatalism. If the 
Actuation is supreme and acts sua sponte — from its own 
inner developing force, it is a blind power working with- 
out intelligible means to unintelligible ends, at least to ends 
which have not intelligential final causes ingrafted pro- 
leptically in their constitutional correlations, and w 7 hich 
are to fall out in a succession of intelligible harmonies 



ICO B. I. c. iv. § 15. 

and advancing perfectibilities for maintaining and attain- 
ing the orders of the successions and for the accomplish- 
ment of intermediary and ultimate ends and an ultimate 
end. There is here no prolepsis inwoven in nature or in 
mind, and even the material necessity or systematic cate- 
nation of cause and effect is destroyed. There is no 
purpose-end, no final cause, nor any sensible or signifi- 
cant correlations of adjustabilities or of system in any 
fact or symbol of nature, or any combination of organ- 
isms, functions, or psychical forces inwoven in them to 
accomplish a purpose or to fall into an intellective system. 
If Intellectivity is alone hypothesized, as a mere ab- 
straction, as it is in all philosophies and theologies, then 
there is no actuous objectiv-faciency, no working creative 
force, but simply an eternal contemplation and dreaming. 
This is the nieban — the eternal repose of the ancient 
and still prevailing theosophy of the East Indian Buddh- 
ist. The moral element, the motive-essence, the causa- 
tive love, without which there can be no Morality in God 
or Man, I. i. 35-37, etc., is wanting to co-act with the 
Intellectivity, and give to the necessity of thought the 
ideation and the impulsion of gratification — a purpose 
— a final motive, attractive cause inducing to the acts 
of creation and to be gratified ; but all the Forces, thus 
united and conjointly acting as Creative Forces, are 
thus attained analytically, synthetically, and in a Per- 
sonality, redactively, when the whole content of the 
Consciousness, I. ii. 2, 14; iii. 9, in its triplicate correla- 
tions, are taken up into the transcendental position. No 
philosophy of Mind, in its broadest acceptation, no in- 
telligible system of the cosmos is fundamental until there 
is a final analysis and discrimination in their ultimate 
bases of making — doing — of intellectualizing, and of 
loving in their correlations in existences, and in their 



B. I. c. iv. § 16. 161 

coordinations in Being, and these are synthesized and their 
unitary and unifying bond of union is found in a RedaC' 
tive Personality. In existences, this synthetic union is 
found in the adjusting correlations which bind the Feel- 
ings in animate nature in their actual correlations of life 
and in the moral associations and antagonisms of human 
society ; while in Being it will be found in the clear 
beholding of the eternal and harmonious coordinations 
which give system to all the systems of successions and 
their gradations. 

16. A triplicate of Essences will be found — are thus 
found — and only can be found in the complete analysis 
of the Consciousness, that undoubtable matter of fact 
which is the lawful province of human examination, 
wherein is seen that image whose content gives the image 
of Him who created, — let us make man after our own 
image, — and this can only be by the Intelligibility of the 
Creator inwoven into man — the symbol. This is the 
Scriptural authority for instituting this process, while to 
the philosophical mind the conviction must flow from its 
own independent processes, and both processes, funda- 
mentally understood and wisely applied, will unite and 
harmonize in the method of uplifting the human solidarity 
from the obscurations and environment of its natural con- 
dition, and give discriminate aids to the movement of 
tribal and historical progress. In the union of these 
processes, if both are true, they will irradiate each other, 
and the accumulated observation of the facts, collected 
from the movements of the geologic eras and the histori- 
cal unfoldings of the moral bearings of the races to one 
another and among the individuals of society, will furnish 
the evidence of new inweavements and concretion of 
higher forms of these forces into the life of humanity. 
The test of a rigid psychology, verified by a rational 
11 



102 B. I. c. iv. § 17. 

transcendentalism, based on a recognition of those funda- 
mental forces, must be applied to the processes, which 
can only be done in all the facts of the consciousness. 
This cannot be done in a simple Rationalism, but requires 
the Intusception, by which the Actuation and the Affec- 
tions shall be recognized as fundamental as the Intellec- 
tivity — yet only through the Intellections. Christianity 
teaches the doctrine of a triune God, wonderfully pre- 
served in the transmutations of language (see the change 
of hypostasis in Greek into persons in Latin and English) 
and the changing Vicissitudes of philosophic schools and 
theologic dogmas, and that man in the renewal of his 
knowledge may attain by a new movement of life — the 
New-Birth into the Spiritual Life — a nearer likeness to 
the Divine Life. As the Ascent is made, it will be seen 
that this New Life is an inweavement, a proleptic and at 
length a conscious exercise of the Love in the pursuit 
and attainment of Holiness. § 24; vi. 18, 40. The 
entire content of the Consciousness, in its natural ele- 
ments, must be analyzed and synthesized, and, ascending 
or departing with this clue, by this Method, in the pure 
light of the Mind, the explication will be clear and definite, 
and the synthetic correlations of these triune forces in 
man and of the coordinations, from everlasting, in God 
will stand forth in their sublime simplicity, and their 
capacities for the universal diversifications. In adopting 
this Method the universal rule in Science is pursued, and 
all the facts are sought and admitted into the calculus. 

17. Whatever is a compound may be analyzed. And 
whatever is simple in its essence and yet capable with other 
simple essences of forming diversifications, differentiations, 
may be observed and noted in their phenomenalizations 
into these diverse differentiations. And these analyses 
may be intellectually — intusceptively reconstructed. The 



B. I. c. iv. § 17. 163 

very process of carefully and fully conducted analysis 
is reconstruction by the synthesis, simultaneously em- 
ployed, the only intellectual and moral reconstruction of 
which the Self is capable. I. i. 38-40. In nature this 
is the reconstruction of elements into the subject, or the 
object thus found by the analysis, in such subject or object 
analyzed ; and in the domain of spirit it is the synthesis 
of elements found and essences attained by its own self- 
analysis. Spirit, in its essences, the Self may only know 
in its phenomenalizations, and matter it can but know in 
its underlying forces of concretion and movement. I. i. 
2-4; ii. 2, 11, 13-18 ; iii. 1, 2, 9, 20. The philosophic 
spirit, for thirty centuries, has exhausted itself in pursuit 
of these underlying identities, and, although always im- 
plicitly affirmed, the gulf which separates them from 
our discriminate cognition remains unpassed, except in 
the more accurate definitions and classifications of their 
phenomenal facts, and these as constantly converging to 
a knowledge of their primitive bases of origination by the 
establishment of their mutual correlations and essential 
differences. The cognizing agent, the Self, deals with 
their phenomena as actual cognitions, and, in virtue of its 
syntactic synthesis, notionalizes the underlying identities 
from and by the uniformity of their respective phenomena, 
I. iii. 20 ; for, cognizing phenomena clearly and distinct- 
ly in their essential differences they become capable of 
classification, and are thus referrible, in their uniformities, 
to the distinctive somewhats — noumena of their sources. 
This cognizing, doing, loving Somewhat, giving forth 
these special phenomena, is a complexus having triplicate 
activities in its elemental nature ; for this Agent-Self, in 
its consciousness, may know and desire or act — it may 
desire and not act, but it cannot consciously and deter- 
minately act without knowing and desiring, however pain- 



1G4 B. I. c. iv. § 17. 

ful and trying it may be under certain given circum- 
stances to act upon one desire or preference rather than 
another or others : it may think, intellectualize about 
what it may know, without acting or doing overtly in 
reference to it ; in mania the actuation is frequently dis- 
connected — discorrelated from the intellectivity, and acts 
without and beyond its normal influence and control, as 
is seen in some wards of the Asylums of the Insane, where 
fierceness and frenzy prevail ; while in others the mono- 
maniac exhibits the predominance of some fixed current 
of thought, and in others the exacerbation of some affec- 
tion. This furnishes distinguishing evidence that in each 
of these distinctive departments of the Self there are 
laws and forces of separate intensification, which, when 
continued, end in breaking up the normal correlations 
between the three, and mania and monomania and fanati- 
cisms are the legitimate results. While this is so, this 
evidence becomes more confirmatory of the facts of their 
separate and distinctive differences, and that they are 
controllable and controlled, in a proper normalation of life, 
by the autopsic powers of the presiding Self, and that 
there may be a growth of the separate powers in the 
psychical organization, and some may be suppressed and 
others intensified and made more active. I. iii. 3-6, 9, 
15. These facts further show that the Self, in the com- 
plexure of its autonomic and psychical organisms, has its 
laws of positive growth, or of capacity for so altering, 
changing, and modifying these organisms as to be suscep- 
tible and capable of a more complete and open manifes- 
tation of its own identical, spiritual, solidaric powers. In 
the historical and philosophic movements of life this is 
the mentalization of mankind ; in the still higher' exalta- 
tion of life it is the evangelization — the life-integration 
and inweavement of the holy and depurated Love. The 



B. I. c. iv. § 18. 166 

Self, when directing its investigations to man, in and 
through its own self, educes the science of psychology, and 
necessarily includes its empirical and rational processes ; 
in its Intuitions it gains the Insistent truth, L i. 35 ; and 
by its ideations it ascends to the Divine Ideas and their 
systematic correlations for uniting the whole into an 
orderly movement for the worlds and the existences 
therein, I. i. 37 ; and it finds all these bound together in 
the laws of a Proleptic Morality adapted to the govern- 
ment and training of autopsic agents living and moving 
through the grand panorama of the Divine Prolepsis, I. i. 
36, 42 ; ii. 19 ; and when directed to nature as well as 
life in all its vegetal, animal, and psychic forms and autop- 
sic manifestations, it is a psychologizing of the whole 
through to their Initiate Forces. It is the interpenetra- 
tion, the intusception, in and by its own conscious tripli- 
cate activities into the material and psychical phenomena 
of nature and of life, and the cognizing of its own spiritual 
powers and the ideation of the Fore-plan and the gradual 
and proleptic uplifting of the Self — of all selves — in 
their times and places and lives of this unfolding ordination. 
18. The conscious perspicience of the subjective con- 
tent of the Self in the action of its orgasmic forces and of 
its own autopsic domination is Psychology. The phe- 
nomena of the Self, possessing uniformity, each in and of 
its kind, and thus each ■ its own inwoven Intelligibility, 
speak to the Intelligence on this side of nature and life, 
and are thus capable of classification, of being bound to- 
gether in the synthetic fascicles of their root-forces, and 
each class can be referred, thus-wise, to their respective 
somewhats — their substans — their certain and definite 
noumena. I. i. 3-5, 24, 39, 40. A classification is 
necessitated, and as necessarily so as of the predicates of 
matter, and this must end in the notionalization of an 



166 B. I. c. iv. § 18. 

underlying substans of force, for each radical difference 
of phenomenalizing facts. In the analyses necessary to 
this classification, the facts have been slowly accumulating 
in the conflicts of systems of philosophies and creeds of con- 
tending theologies. •The interpenetration, the conscious, 
intusceptive examination of the content of the Self, and 
of the effects produced upon its correlate organisms by 
the Self, and by the objective forces in nature and life, 
will be found to follow three distinct and well-defined 
modes of procedure. I. iii. 20. 

a. The phenomena of the outer, exterior sense-world 
— outer to the central Self — as they modify and affect 
the Self in sensations, regisiraie their modifications in 
and through the appropriate organisms. I. iii. 3, 5, 11. 
When the Registration is made, it becomes subjective ; 
it is a modification of the conscious Self, and when it is 
necessary to recall it, or when it is recalled by direct 
effort of the Self or by associative causes, it is only by 
being re-enlifed by the Self consciously or associatively, 
recalling, reproducing from on the other side in and from 
the Self, an effect similar to the original sensation. It is 
in a certain sense telegraphed back from the Self. iv. 25. 
This is done directly and by associative causes — causa- 
tions. II. vii. The Self, in this re-cognition of the sensate, 
does not perceive the original object which produced the 
sensation, but this subjective-object — the sensate repro- 
duced in its own organism. This is called Imaginate. 
I. v. 26. 

b. The activities which are at play within, in its own 
interior psychical operations in and through its various 
organisms, are to be observed. Each act or operation of 
the Self, so far as it can be seized and held by the self- 
conscious consciousness, becomes an object to it, that is, 
these acts become subjectively objective. These activ- 



B. I. c. iv. § 19. 167 

ities or operations are seen to fall into three well-marked 
and designate activities of phenomenalization. I. i. 17— 
23 ; ii. 3, 14, 16 ; iii. 9, 15. Still observe that two classes 
of these manifestations are spontaneities, and that the 
third, the intellective, may by intensification become au- 
tomatic and act in the nature of the spontaneities — as in 
ideational monomania, as also in revery and gossip. 

c. The self-conscious Self, standing at its own centre 
of organic complexures, catches these senses-registrations 
as in a, and the psychical activities as in b ; and from 
that point it acts self-determinately, outwardly, in its 
actualizations from its intellective selection of means, 
modes, and end, in and for some sense of a gratification : 
it there, in open vision, beholds the Insistent Truth, and 
catches the Divine Ideas and the Proleptic Morality. 

19. The intuitive intusception — the psychological 
action of the Self, in the complement of its triplicate 
nature, is introverted from the material world inwardly 
to these realms of Intuitive and Ideative Truth, yet with 
the symbols of the material world always present in their 
registrations and with the facts of its psychical life to be 
relighted with the light from within. Man, the psychol- 
ogist of nature and himself and of other selves, — Man, 
the intelligent Seer, standing, as it were, in the nexus 
of an illimitably diverging hour-glass, the two cones of 
which may stand for the two worlds, one of which pre- 
sents its facts and objects in Sensations from without, and 
the other from within, — correlates and joins the two, and 
the true progress of the Self is obtained by this union 
of the Sensible and the Supersensible. It is the mar- 
riage of the Actual and the Divine. I. i. 19. Man thus 
conjoins the sensible and the supersensible, and recon- 
structs for himself the divine prolepsis and works, more 
or less consciously, in his time and place in the onward, 
ever-rolling movement. 



168 B. I. c. iv. § 20. 

20. Common language discriminates between inorganic 
matter, organisms, and functions — the orgasmic forces 
which vitalize in and through these organic functions ; 
and philosophy recognizes the differences between intel- 
lect, intellectivity, and intelligence. Intellect in man is 
the functional apparatus through which the Self learns 
and cognizes ; intellectivity is the learning, cognizing 
agent ; intelligence in man is the particular or general 
result of any or all the acts of the intellectivity, and, 
in man, neither the one or the others are conceivable 
as human and* active agencies without the whole. In 
God, intelligence is the pure absolute omniscience ; it is 
above all organization, for it produces, and, in its 
coordinations, functionalizes all organisms. It is always, 
as omniscience, without a past and future, yet always 
has a past and future, a time and place in the mani- 
festations of its actualizings in creation and in the 
observations of intelligent existences in their prolep- 
tic orders in time and place. But the ideation of an 
omniscient intellectivity in God, thus assigning his Divine 
Ideas to their proleptic orders in time and place, neces- 
sitates a coordinate Creative Force to give a material 
and life-content to these Divine Ideas and to objectify 
them forth into their stable immanence of existence and 
action in his times and places. The Insistent Truth, the 
Geometric Laws, the Divine Ideas and the Proleptic 
Morality are but empty abstractions, in man or God, 
without their material contents and working functionaliza- 
tions. Thus matter, organisms, and functions are redac- 
tively symbolized, vitally actualized, and the ends and 
aims of their existences intellectually teleologized. But 
this furnishes no motive-element — vitalizing power of 
moral life ; the objective force, that force which is cor- 
related with or which is the spontaneity of anger in man, 



B. I. c. iv. § 21. 169 

the mere doing actuous force is a blind power, in and of 
itself; and while the Intellectivity, in determinate acts 
of symbolification and of teleology, must give form, modes, 
and means to the actuous force, yet to what end and where- 
fore shall these move, if not to a gratification — a Love, 
an ormaic impulse, and therefore an essential, attractive, 
inducing power. The moral teleology is wholly wanting. 
I. i. 17-23 ; ii. 2, 3, 11-15 ; iii. 1, 2, 9, 10, 20, 25, 28-31. 
The Actualizing force is articulately guided by the Intel- 
lective Designer which is ormaized — coordinated in the 
Divine Love, and thus are given the threefold Essences 
of a Divine Personality. 

21. With these views it is, for the present, affirmed, 
for the purposes of Positive Science, that, 

a. The ontologic side of the objectiv-faciency in Deity 
or in man is the Creative Power of putting their acts, 
action, actualizations over from the Self. Man is, in 
his sphere, a creator co-working in the movement of the 
Divine Prolepsis, He makes the daily and artistic forms 
which gives labor, taste, and skill their employments, 
and he gives them a content and powers from the elements 
furnished him in the materials and forces of nature and 
of life. § 11. The phenomenal side of this Force is, 
conversely, objectivity in action — projective power — 
tangential projectivity, — and this is that coordinate power 
by which nature is not a Pantheism, but is set over ob- 
jectively from God. 

b. The ontologic side of organisms, in forms, functions, 
correlations, is in the Intellectivity, and these are shaped 
and differentiated in ways, means, and forms of action by 
the Redactive — the Intellective Force. I. i. 40. The 
phenomenal side of the Intellectivity is these forms, 
organisms, differentiations, functions in their formal re- 
dactions as impressed from the intelleciivity in the Divine 
Ideas, and actualized into life and nature. 



170 B. I. c. iv. § 22. 

c. The ontologic side of wants, desires, affections, &<%, 
is Love ; and e converso. 

d. That a in God is Omnipotency — Objectifying-em- 
ciency. 

e. That b in Him is Omniscient Intellectivity, arrang- 
ing the appearance of his Divine Ideas and their intel- 
lective correlations in time and place. 

f. That c in Him is the creative — causative Love — 
the Attracting force for all spiritual life. It is the Begin- 
ning and the End — the prime Efficient and the Final 
Cause. I. i. 15 ) ii. 19 ; iii. 29, 31. 

22. Such are the elements of all knowledge, the 
method of attaining which and comprehending all objects 
and movements in nature and life is Intusception. This 
is the process by which the Self enters into the forms, 
organisms, functions, forces, wants, desires, passions, 
appetites, and all activities and movements, and flowing, 
growing, moving in, around, and through them with the 
consubstantial forces which created them, which produced, 
is producing, altering, infusing or has infused life, energy, 
motion in them, and so and in such modes has evolved, 
and, in their objective immanence of forces, is evolving 
their constant phenomena — ■ and in this personative and 
representative method this Self attains its cognitions 
and its philosophy. No idea, law, principle, activity, or 
affection is understood, is comprehended in the significant 
sense of this term, until it is in some sort infecundated, 
enlifed, actualized by the Self in some or all of its trine 
activities, in greater or less combinations of each. In 
the ultimate analysis every determinate act will be found 
to unite in it the action of the triplicate elements. The 
intusception must be complete and exact, or the idea, 
law, principle, actuous force, affection, will not be com- 
pletely and exactly comprehended ; and the perspicuity 



B. I. c. it. § 22. 171 

of the comprehension will be as the completeness and 
the clearness of the intnsception. In making this intus- 
ception from the transcendental standpoint, it will be 
seen that in the proleptic ordination of an Omniscient 
Intellectivity, to which there is no absolute time or 
place, § 20, but all is a Past-Future-No w, the conscious 
Love was postponed in the proleptic order, and as this 
unfolds, it becomes more open, clear, and intellectualized, 
"renewed in knowledge," for actuation. Man learns, 
and hence it is that every Self, in its ideations, forces, 
and affections, as working or having worked in nature 
and life, is, in some sort, a creator, 7rot^r^s, a projector 
of its own spirit into the subject-object of investigation, 
and in this postponement of the Love, it, too, always has 
it for its end of movement, as a causative end. Hence 
the idea-discoverer so surely desires, as the prolongation 
of his loving activity, to be an actor of it — to actualize 
it — to symbolize it in word or deed, in poem, or sculp- 
ture or architecture or evangelization of life — of all 
lives. Hence, as minds expand in the mentalization of 
historical movements in society, and the horizon of thought 
and action unfolds the glories and wonders of the Mighty 
Life which swaj^s the universe in the harmonious systems 
of his Intellectivity and under the sanctions of his un- 
folding Love, these minds are bathed in the light and 
harmonies of this Love, and man desires freedom of 
thought and action, that, in the limits of his allowed 
circle, he 

" May make the chalice of the big round year 
Run o'er with gladness." . . 

And thus it is that man, having filled the forms of nature 

and life with his Spirit, would, in the noblest aspiration 

of his philosophizing, attain to a position outside of 

nature, fast by the throne of God, and then pass down 



172 B. I. c. iv. § 23. 

through nature, and, psychologizing its atoms, planets, 
suns, and systems, and all organisms, functions, forces, in- 
tuscept, comprehend, and with his Spirit infecundate and 
enlife the whole. He would aspire to God, and on the 
wings of his Love would lift the Solidarity of Humanity 
from the deep, dark depths of its animalistic and human 
depravities. The Intelligibilities from above are pre- 
cisely correspondent so far to the aspiration of the Intel- 
ligences beneath ; and as the Intusceptive Self moves 
forward, it gathers in the volume of these Powers. 

23. Sensations produce certain and different effects on 
the Self. The conscious Mind takes note of these, and 
the difference of Sensations is the means of catching 
cognitions of different things in their quantities, qualities, 
and their intensifications. While this is so, it is also in 
virtue of the differences in the organisms adapted to and 
correlated with the things which produce these different 
sensations : the eye sees, the ear hears, &c, not only in 
consequence of the difference of quantities, qualities, and 
intensification of forces in the things which thus effect 
them, but in further virtue of the powers which function- 
alize the organisms, and the perfectness of the organisms 
themselves. Thus there are organisms which are intel- 
lectual, others are affective, embodying the loves of our 
gratifications, and others are for motion — actuation ; yet 
all are capable of united action, and in all normal action — 
actuation — are united, and in a well normalated life are 
placed under the direction and control of the Autopsic 
Self. I. i. 33 ; iii. 9, 29. If all sensations were alike, 
there would be no appreciable difference in things, nor 
in the effects on the Self, and distinction and discrimina- 
tion would be lost in one common platitude of sensation. 
If there were no differences of sensations, there would be 
no discriminations in effects, and no possibility, in us, of 



B. I. c. iv. § 23. 173 

reaching to the secondary or primary ontologies which 
produce them. The diverse Intelligibilities from on the 
other side must have diverse Intelligences on this side 
for their apprehension and their appreciation on this side. 
It is, to the Self, the difference of the mode or degree in 
which different things effect it and affect it, by modifica- 
tion of the external or internal senses, which is the foun- 
dation of its knowledge of sensible things, and of internal 
sensations. This is objective knowledge made subjective 
in virtue of the very effects and affects of the various 
organisms involved and concerned in the operations of 
nature and life. -It is the knowledge of the modification 
of the afferent nerves and their correlate organisms in the 
psychical organization, or in direct communication with 
them and putting them into activity. The psychical 
functions only become cognized as such later in life, when 
a self-analysis has begun to be instituted, and the dis- 
criminations are begun to be taken between the knowledge 
brought by the external senses, the impulsions from the 
animalistic nature in the " war in the members," and the 
human appetencies and activities among and toward the 
things and persons of this life as correlated to the Self in 
this earthly theatre of action. As the discriminations are 
made, each class of these phenomenal effects are seen as 
entirely distinct and enclosed in separate sets of organisms ; 
and thus it is that, as the progress is made, the war be- 
tween the higher and lower orgasms is increased, until the 
one or the other conquers and supervenes, and until the 
revulsion from these comes and the Autopsic Self, in the 
plenitude of its deobscurated powers, in its pure love of 
Holiness, obtains and holds the mastery over all. It is 
manifest that he who is in the lower condition cannot at 
all, or only faintly and by degrees, as he conquers for 
himself, yet with extrinsic aids, I. i. 19, and makes the 



174 B. I. c, iv. § 23. 

ascent, institute and maintain in his practical life the 
discriminations. The distinction between the Self and 
Objective nature is the early instruction of infancy, but 
the discriminations cannot b£ made in the latter cases 
until the Self loses much of its spontaneous impulsive- 
nesses welling out from its orgasmic forces, and the Self 
from its own self— from its own centre of self-command 
can, more or less clearly, reproduce, and thus reenlife 
itself in the sensates and these soul-activities, and cognize 
them in the effects upon and from their particular organ- 
isms, and bring; from their spiritual sources, the powers 
to modify or govern them. By these means, that which 
is subjective in the organisms of the Self is made objec- 
tive to the cognizing Self, as by like means, in the ob- 
jective control and mastery over the orgasms, the Self 
becomes self-conscious of its mastery and domination, and 
of its super-tendencies to the Suprasensible — the God- 
ward side of its existence. In all these processes there 
is a more or less active state of the Self ; and a passive- 
active or active movement of the object or the subject- 
object, as the case may be ; that is, there is in the ob- 
jectivity, or the medium by which it is perceived, some 
activity — some movement-power by which some one or 
more of the sense-bearers are affected and perception in 
the Self is produced : reflected light, touch received or 
made, flavor, odor, venereal orgasm, gastric juice, motions 
of nature, &c, require a receptivity in the personal in- 
spection in the consciousness to determine what they are ; 
and below this in the animal kingdom, where the pas- 
sions inwoven in the internal orgasms produce their re- 
spondent acts without the intervention of a consciously 
controlling Self, they are instincts, as in man this uncon- 
trolled or uncontrollable action is automacy or mon- 
omania, and so are not autopsic cognitions and moral 



B. I. c. iv. § 24. 175 

control. I. iii. 11. Yet down in these Instincts ot the 
animal orders, it will be seen, II. iv., that, as instincts, 
they have the power to act, to do : the blind inwoven 
intelligences which direct them to the objects of grati-. 
fication and to perform the instinctive acts wisely and 
well, and for the gratification which is the end of the 
instinct, and all correlately inwoven in the instinct — 
while things in nature are correlated to these instincts in 
animals, and to the conscious gratifications in man. § 13. 
24. The Self makes a weary pilgrimage through the 
instructions and discipline of infancy and the burning 
passions of pubescence, before it arrives at the self- 
analysis which makes these discriminations and unfolds 
in the Self the self-conscions power of self-government 
and regulation of life, for the control and subduction of 
the passions and appetites and exercise of its faculties 
for aesthetic culture in matters of art, and taste, and 
for the discipline and education of life in subjecting 
these animalistic and human orgasms into obedience to 
the Proleptic Morality, I. i. 36, as in the ancient Stoics, 
or, in a more comprehensive system of thought and 
actuation, as found in some hypothesis of natural theology, 
as the commencement of a prolonged career beyond the 
bounds of this life, or as in a deeper and more terrible 
self-analysis, from its ideative standpoint fast by the throne 
of the Infinite Supreme, in which the Self beholds this 
life in its low and unworthy state, it finds its moral end 
and means of action, and moves onward in its own depura- 
tion to the attainment of the Ultimate Morality, wherein 
the Proleptic Morality is seen but as a scaffolding for as- 
cending to the Love of God. II. viii. The Intelligible 
Love from on the other side unites with the Intelligent 
Love from on this side. The Marriage of Heaven and 
Earth. I. vi. 18, 49. ' 



176 B. I. c. iv. § 25. 

25. If an ontology is affirmed for the Insistent Truth 
or the Divine Ideas, this carries us back to the " eternal 
patterns which subsist according to sameness," as sup- 
posed by Plato, and upon this supposition would be 
intuitable by the Self in their own objective light, in a 
manner similar to that in which sensible objects are per- 
ceived through the sense-organs. But this would give 
an eternal subsistence coexisting with God and yet not 
God. Insistent truth, as in any mathematical proposi- 
tion, is but the abstract forms of quantities. I. iii. 29. 
The Ultimate Morality is the law or rather unity of 
the coordination of his coessential powers by which he is 
seen as All-mighty, All-wise, and All-loving, and the 
Proleptic Morality is the statutory, appointed law of 
Progress for self-conscious and responsible agents, by 
observance of which they may gain a higher spiritual, 
solidaric life. Yet all these must in some way be con- 
sistent and harmonious. The human intellectivity has 
its laws of order — law-forces — of cognizing and ideat- 
ing, or it is disorderly and confused. So these intuitions 
are the reflections from symbols and the intellective force 
inwoven in the Self of the orderly processes of the Divine 
Intellectivity, after which it was " imaged " ; — so the pro- 
found love, welling up in man, in its spiritual enthrone- 
ment, will have its correlations of order, justice, righteous- 
ness, and as these are broken or do not exist, vice, wrong, 
injustice, and sin, in the self and in society, is the conse- 
quence ; and as the perfect correlations are restored, 
order, justice, righteousness, reappears in man and in 
society. I. ii. 19; iii. 28, 29. This is but representative 
of the coordinations which rule, as it were, the coaction 
of the Divine Coessentialities, and make order, justice, 
righteousness, but synonyms in the Divine Self. Thus 
in the organization of a man of a high intellectivity the 



B. I. c. iv. § 26. 177 

mathematical order or intellective intuition may appear 
in a dry, hard manifestation of these intellective processes ; 
in another, the ideative power may appear, and be so 
imbued with the love of moral order, justice, righteous- 
ness, as to appear the very order and of the very ele- 
mental powers of the organization of his mind ; and so all 
these appear in the coordinations of the Creative Power, 
Omniscience, and Love as but the order of their eternal 
harmonies. And when man ascends nearest to these, he 
is likest to God. This is the Final Cause inwoven in 
the Prolepsis, I. i. 15, 42, and to become the self-con- 
scious possession of those who work wisely, meekly, and 
morally obedient in the proleptic movement. If the 
Immutable Morality is an abstract insistence / then it 
has no ontology for effects, no causative powers, and is 
without any necessary connection with Deity ; but if it is 
essential as of the coordinate movements in the harmonies 
of the Deific Forces, and is thus and only thus ontologi- 
cally causative, then, as these forces are gained and im- 
parted in their purity and simplicity to the intelligent 
and loving coworkers on this side, man unfolds and deob- 
scurates his solidaric life. Deity is seen as Essential 
Truth in Essential Life, and man only gains this Truth 
as he gains this Life. " I am the Way, the Truth, and 
the Life," w 7 as the embodiment of Truth and Love and 
Actuation into Life. 

26. The clearness of the vision of the sense-world 
depends upon the perfection of the organizations of the 
outer senses and upon the contingencies of the circum- 
stances under which the observation takes place ; the 
perceptions of the impulsions from the animalistic and 
the human orgasms, so near akin to those of the higher 
animal orders, in like manner depend on the orgasmic 
powers, as causes, inwoven in the organisms and in the- 
12 



178 B. I. c. iv. § 27. 

perfectness of the nerves — the telegraph lines of com- 
munication in to the Self. Injury, disease, characterizing 
temperament, medicinal agents, may effect all these. 
These are wholly distinct from Intuition and Ideation, 
and the two — the outer world and the orgasmic sensa- 
tions on the one side, and the intuitions and the ideations 
on the other — are seen from directly opposite standpoints 
in the Self ; — the first, wholly from without and coming 
from the sense-world ; the second, as clearly coming from 
the animalistic and the human natures within the organic 
structure ; fhe third is a simple operation of the intel- 
lectivity in virtue of its native, elemental quality or 
nature ; and the fourth is the cognition of Being — of 
a coordination of positive and coessential forces, Intel- 
lective, Loving, and Actuous, as intuscepted by the con- 
scious autopsic movements of the Self in its triplicate 
consciousness. Face answers to face. Thus are given 
the correlations between the Self, in its triplicate element- 
ary Intelligibilities inwoven by a divine creation into its 
constitution, and the Intelligence from beyond, in its trinal 
coordinations, weaving the web of the vast complexure. 

27. As an ascending ideation, the following illus- 
trations of the processes between the Self and its objects 
of intusceptive observation may make more palpable : — 
the immanent rock is perceived, which, in its qualities 
and quantity, gives to the attending, cognizing Self infor- 
mation of the rock — so far ; light is reflected, and it is 
seen and is gray, and the educated sight says it is large ; 
it is touched and it is cold ; it is heavy and resists in 
situ — giving four elements of a somewhat in time and 
place. But what are the underlying causations which 
gave it solid extension ; what, which gives heat and the 
absence of which gives cold, and shows it only as an 
accident, yet always as inherent in some form ; what is 



B. I. c. iv. § 27. 179 

the attracting, gravitating force which holds in situ; 
what the light by which it is seen, and what is it which 
gives color ; and what is the thing itself possessing these 
qualities, when they all are found in like manner in other 
things ? Again, the rose may be seen and touched, but 
it gives out odor ; in the one case the rock has an active- 
passivity, — it is held by the earth, and it holds on to 
the earth by gravity — attraction ; its passivity gives a 
rebound — a reflecting surface to the immediate action of 
light, by which it is seen.; — in the latter case the rose 
has the passivity of the rock, differing. in this respect only 
in degree ; it throws back the light in various colors in 
virtue of its own organization breaking up the trifold 
elements of light into these various colors, and it is more 
immediately active in its inherent force of expulsion of 
its odorous particles. I. i. 3-5. The Self now perceives 
a horse, but it sees more than the inanimate statue ; it sees 
all in the horse that is in the rock and in the rose, only 
differently organized : the horse extrudes from himself to« 
the perceiving agent qualities and activities still more 
highly organized than those of the rock and the rose, and 
this cognizing agent seems to grasp more readily these 
newer and higher and more open forces of the horse, and 
he really does so because they are nearer in open action 
to his own more conscious exercise of the same forces. 
Substitute a man of intelligence and love and actuation, 
in the full play of his perfect nature, for the horse, and 
the Intelligibilities of the object are increased as the In- 
telligence of the perceiving Self is unfolded. So in the 
stone, when it falls, there is a force of attraction, which 
is the same force which aids to hold the systems of 
worlds in order ; so in the attractions of the infinitesimal 
particles which aid in building up vegetal and animal 
structures ; so in the instinctive and unconscious love 



180 B. L c. iv. § 27. 

of the animal dam to its young ; so in the love of the 
human mother there is an attraction to the child which 
becomes conscious, with various modifications derived 
from the sesthetic and the moral culture of life, but the 
simple attraction is the root-force around which they 
racemate and cluster ; so in the autonomic forces, by 
which the vegetable grows, there is a cunning wisdom 
hid, by which it produces and moulds and fashions its 
particular autonomy, attracting and carrying from root 
to topmost leaf and bloom the plastic elements of growth 
and continuous^ production ; so in the animal autonomy, 
— and the intelligibilities become more complex and 
yet more open as the variety in the organic structures 
increases, and the variety of structure increases as the 
variety of manifestation of instinctive powers increases, 
or, more properly, e converso, the powers inwoven in the 
unconscious instincts become more open with an increase 
of organization in this ascent, and, finally, in that break 
and separation between the afferent nerves by which 
sensations are carried in to the Self, and the efferent 
nerves by which motion and actuation are carried out 
into life, whereby man is enabled to interpose his con- 
sciously autopsic and controlling or directive powers, the 
Self appears clothed in the majestic power of self-nor- 
malatiOn and of unfolding its higher life. I. i. 29 ; iii. 5, 
6, 9, 14, 15. These Intelligibilities, thus inwoven in the 
orders of creation, are correlatively differentiate and per- 
fect of their kinds, from the atom upward, and so far 
as they are or can be made the subject-objects of intus- 
ception they give forth these Intelligibilities in their re- 
spective forms. So far as they can be psychologized, in 
the method herein unfolded, the intuscepting agent and 
the intusceptible object both increasing, the one in the 
conscious exercise of these triplicate powers and the 



B. I. c. iv. § 28. 181 

other in the character and open exhibition of these in- 
telligibilities inwoven in the latter, there has been found 
and will be further found corresponding correlations of 
higher organisms, and, as the ascent is made, it may be, 
nay, must be apprehended, that, as the intelligibilities are 
more perfectly and openly inwoven in the object, and 
the more complete the intelligence inwoven in the Self 
in correlation with its consociate powers, higher exist- 
ences may know each other as a man knows his own 
thoughts and loves and actuating power. So God knows 
all things, and so is he known to Intelligences by the In- 
telligibilities he has concreted into his creations. 

28. This is the Method. It is analysis empirically 
applied by a threefold intusceptiveness. "When such 
analysis is perfected in whole or in part, when the sub- 
ject and the object are apprehended in their mutual cor- 
relations, and each in its inner correlations, and in their 
positions and relations to surrounding things, and have 
been conjoined, articulated, and synthesized into system 
and form, in the whole or in parts, as far as these processes 
have been carried, then so far the subject and the object 
are understood — comprehended. In a perfect analysis, 
as the process proceeds, the constructive elements and 
the constitutive forces are all arranged in their due 
proportions and positions according to the transcendental 
idea of their correlate and systematic combinations and 
adjustabilities, — that is, according to the intelligibilities 
inwoven in the whole and each adjusted and adjustable 
part. To grasp the Whole, to Ilav, is the task of the 
triplicate Self. I. iii. 28-31. This is the order of human 
progress in its yearning love and intellectually normal- 
ative approach by deeds «f intelligent beneficent actua- 
tion, ascending up towards that Supreme, whose ordina- 
tion rules error and the wrong of individuals and of 



182 B. I. c. iv. § 29. 

nations, and resolves them into causes of improvement 
and beneficence, yet so as to show that those who live to 
the animal become as the animal in the lower appetites, 
and those who live as man but more thoroughly inweave 
into their lives human passions and affections, and that 
those who normalate their lives, and produce the right- 
eousness which is sown in peace of them that make 
peace, become depurated from the orgasmic forces of the 
soul and ascend in the serenity and gentle firmness of 
the spiritual, the diviner life. I. iii. 14, 15. 

29. In all cases of self-conscious reflex knowledge 
there is the process of Intusception. The Self can only 
grasp the symbol in its form or in the ideation of its con- 
struction, so far as it can penetrate, infold, permeate, in- 
fecundate, enlife — in some sort, actualize, by this living 
reproductive, representatively creative process. The 
horse can see the man, but, so far as has been ascer- 
tained or is at all philosophically probable, none of his 
intelligence as intelligence. It requires a consciously 
autopsic Self, having these triplicate elements capable 
of being modified and functionalized into the forms of 
action, motion, and actuation, intellective faculties, and 
wants, appetites, desires, &c, to cognize and comprehend, 
the elements of these manifestations in itself and in other 
existences or in their coessential efficiencies in Being. 
A less intelligence can grasp so much of a higher nature 
as to it is made intelligible, and this can be only in virtue 
of its own intellectivity ; and so as to the aflectional ele- 
ment, and so as to actualizing power. As these become dis- 
sociated in man, mania and monomania in various forms 
of automacy supervene ; and their dissociation in any 
ideation of God will destroy o^ery possible attribute of 
an intelligible Deity. And so the Self passes through 
the painted chambers of imagery furnished by the 



B. I. c. iv. §§ 30, 81. 183 

organisms from the finite symbols and by its intuitions 
and ideations to their filamentary correlations of system 
and order, and ascends to that ultimate morality which 
is the pure love of God — and the Proleptic Morality is 
again seen but as a ladder resting on the earth and reach- 
ing to Heaven, and the " angels of God ascending and 
descending thereon." 

30. For man there is no moral truth until it becomes 
the possession of his spirit, and is inwoven into his 
soul for actuation into life. Then he will find or form a 
symbol, a creed, a system for the truth, in the genial, 
inspiring, yet inexorable processes of the Moral Logic, 
I. iii. 28-31 ; and thus it will recreate the Life of the 
Truth in his own nature and in others, and society will 
be energized with the Thought impelled by his love and 
actuated and thus actualized by him into the current 
of life. In reaching this clear elevation, the conscious 
Self begins at zero with sensation, and passes through the 
intusceptions by the Self, in its own spontaneities and 
normal processes, to the intuitions and ideations, and 
normalates and articulates the whole into a syntactic 
system. The whole is synthesized, and thus he sees how 
all unite and correlate, and he ascends by his gradual 
analytic-synthesis to the Omnipotent, Omniscient, Loving 
One, and sees that in Him Creative Power, Intellectivity, 
and Love are eternal and coessential coordinations. 
I. ii. 19. 

31. Such is the analytic-synthetic-redactive process 
by Intusception. This combination of analysis, synthesis, 
and redaction, separating these facts and re-living these 
processes and gaining the intuitions and ideations, and 
articulating the underlying forces in their systems of 
correlation, necessitates their comprehensive and orderly 
manifestation in the unitary and unifying coordinates of 



184 B. I. c. iv. § 31. 

a single Divine Consciousness — an all-comprehensive 
synthesis of a Personality. And this method and its 
results give a single consciousness in man — an Unity 
in a creative, intellective, loving, and — in the philosophic 
history of man as in the apocalyptic history of faith — 
an Educative God, in the ascending movement of his 
Prolepsis. 

This is the Law and the Method of an entire and re- 
plete Self, in the integrity of its trinal elements and in 
the perfection of its organisms, which produces Form 
in its final results and gives a central complexus for the 
insistence of forces and their harmonious working and 
manifestation ; and this, in the highest ideation, when 
all these Forces are united in a harmonious centre or 
unity of action, is Personality. And so the intusceptive 
method seizes the Initiate Causations in their insistency 
and unitive modality. In the completed normalation 
of the forces of life into thought, love, and act, the 
modality of the forces are executed. Life is the picture 
of the inner life, and the highest form of life is Per- 
sonality. I. i. 40. 



BOOK FIRST. 

THE TEACHER AND THE LEARNER, 



CHAPTER FIFTH. 

THE TOOLS, THE INSTRUMENTALITIES, AND THEIR 

USES. 

1. "The philosophic Hermes says, What is conver- 
sation between man and man ? It is a mutual inter- 
course of speaking and hearing ; to the speaker 't is to 
teach ; to the hearer 't is to learn. To the speaker 't is to 
descend from ideas to words ; to the hearer 't is to ascend 
from words to ideas. If the hearer in this ascent (can- 
not arrive) at the ideas, then he is said not to understand. 
If he ascends to ideas heterogeneous and dissimilar from 
the speaker's, then he is said to misunderstand. What 
then is that he may be said to understand ? That he 
should ascend to certain ideas treasured up within him- 
self correspondent and similar to those within the speaker 
The same may be said of a writer and reader." Ad- 
mitting the correctness of this, under limitations and 
only when the speaker and the writer express intuitions, 
and have themselves reached the final ideations of the 
transcendental system — those things which are always 
and under all circumstances true as belonging to the In- 



186 B. I. c. v. § 2. 

sistent Truth and the Divine Ideas, I. j. 35-37, it will 
be seen that this is the method of communication be- 
tween God and man — but this only as man progresses 
from his individual and historical abasement in the move- 
ment of the Divine Prolepsis. 

2. The inverse action here mentioned, namely, the 
ascent from the word, the human symbol to the 
thought, ideate, in the intercourse between man and 
man, and the ascent from the symbol, word, sign, or 
created thing to the idea in God the Creator of the 
symbol and teacher of the idea, in the living forces in- 
woven into the symbols of nature and of life, can only 
be by Intusception, carrying with it the elements of the 
threefold lifp treasured up in the Self. The Self is a 
centre of self- consciousness and a point of intellective, 
affective, and actuating deployment, and in the acts of 
intusception there is a going forth, as it were, of and by 
the Self from its own centre of triplicate activities to, 
into, among, around the objects, whether of matter or 
of mind, or of objective states of the mind, and infusing, 
interfusing, and circumfusing, -— inflowing from and by 
the Self whatever is cognized or to be cognized. I. i. 2 ; 
iv. 1-4, 28-31. The Self is, as it were, in this aggregate 
of its movements a moving presence — a fascicle of aural 
forces — of telegraphic presences to be intuscepted into 
and around the mould of the symbol and thus to take 
its form and gain its life-contents. In the cognition of 
external things of sense the self impinges in this manner 
on the limits of the symbol, or makes its contacts by 
means of the Senses, while it must in like manner enter 
within all animate and moving symbols, and catch the 
forces at work within or without. And precisely as 
these operations are limited or enlarged by or for, yet 
always by the Self, in its capacity or exercise of cogni- 



B. "i. c. v. § 3. 187 

tion of quantities and qualities, in the sense-organisms, 
are its cognitions limited and is thus limited in its cog- 
nitions — its knowings, in this direction. 

3. As the Self advances and passes from the cogni- 
tions of mere external objects, it finds certain sensations 
within itself produced by the natural actions of different 
parts of its own autonomy common to all animal natures, 
as hunger, thirst, &c, and in after-life its erotic desires 
and other impulsions ; still later in life it becomes self- 
conscious and consciously self-controlling — self-directive 
of its human impulsions to action in the various circum- 
stances and contingencies of life, as connected with both 
its own animalistic and human correlations to society, 
arising out of its sociological instincts and its necessities 
for determinate action, and it moves on and reaches 
its more, or less clear intuitions and ideations in the 
sympathies — the unitary coherence of its own solidaric 
forces, — as well as in the sympathies of these forces 
with the identical forces in the lives of others it is 
brought into conflict and harmonies in life, and evolves 
its own nature and the natures of others. In this ad- 
vance, the momenta in and through all the senses and 
by their organic means brought into contact with the 
Self by the joint action and reaction of the two, — these 
momenta acting on the Self and the Self reacting on 
them, — the sense-momenta cease to give instruction, but 
the Self attains to higher cognitions lying behind the 
sensible images and the sense-impulsions, yet still through 
these as recorded in effects in and upon its immediate 
organisms and upon other parts of the system by the 
connections, the inter-correlations which subsist between 
them, and by which the different parts of the viscera are 
affected. I. iii. 5-15. It sees life, force, motion, phe- 
nomena of various designate kinds, all around it. It is 



188 B. I. c. v. § 3. 

conscious of life, force, and motion, in designate kinds 
of phenomena within itself. It seizes these in its own 
conscious self-actuation, self-restraint of actuation, self- 
direction, and in reflective judgments and in the affec- 
tional movements. It uses the forces of nature and life, 
physical and moral, as it learned, cognized them through 
its various senses, external and internal, and in its own 
conscious introspection and in its intusception of other 
kindred natures, animal and human, and in its progress 
it would comprehend these forces and write the laws of 
the universe. These it cannot understand until the Self 
itself grasps its own fundamental powers in greater or 
less clearness, both as a conscious appropriation of these 
powers, and as they have actualized the powers of nature 
and life, and as they actuate them. The painful expe- 
rience of the human races by which the Self ascribes so 
many of the phenomena of nature to the direct inter- 
positions of gods conceived by itself so much like its own 
undeveloped and unnormalated powers, and by which 
it makes a god for different manifestations of nature and 
weaves in such conceptions passions so much like its 
own, is but the presentimental spontaneity of the human 
creature grasping- at intelligible forces by which the 
orders of nature are animated, or, as it supposes, violated 
by interpositions. From these crudities it passes to the 
recognition of uniformity in the action and mutations of 
nature, and reaches up to the generalization of law r s from 
on this side of nature, and finally gains the ideation of 
law-forces from on the other side of nature and life, but 
can only see laws thus-wise, as inwoven into organized 
system for the movement of forces. But the Self 
can get no law for the action of anything until it, in 
some degree or meaning, gets a law for and from itself. 
The stone falls and it will crush, but it has no conscious 



B. I. c. v. § 3. 189 

power, but the power, force, by which it falls is, at length, 
called gravitation ; a name is given, but an essential force 
is not understood. I. iv. 3, 4. But in process of time it 
is seen that gravitation has a wise law inwoven and 
concreted in it — — that it is a law-force executing itself. 
It is a force acting blindly and constantly, but, by its 
wise correlations in quantities, and relations of time and 
space, it moved the suns, planets, and star-systems, and 
the intelligibility which the Self gains from its correlated 
action with the other two forces is but the exact corres- 
pondent, so far, of the Intelligence which made the cor- 
relations. The fact of gravitation has the new element of 
intelligibility discovered in it by its correlations with the 
other forces, and the other forces must have been cog- 
nized in their oppositions and redactive control before the 
laws of action of either, in this their combination, could 
be understood, and the substances of matter are supplied 
to give a content to these abstract laws — ideas. The 
horse has no moral sense, and yet may kick and kill. A 
force is becoming open and intelligible, — it is a centrif- 
ugal force, — but whatever distinguishing intelligibility 
is in this new form of force is perceptible by virtue of 
the conscious intelligence of the observer, which uses the 
same force consciously, from which he intuscepts the 
exerted force of the horse. The tigress or other animal 
dam has an intense love of offspring attracting it to its 
young and its place of habitation, which ceases after a 
few months, and revives with new offspring, but never 
reaches a moral nature. In man these become indepen- 
dent, autopsic, and moral ; and from this position, in virtue 
of his conscious possession of actuating power, attract- 
ing affinities, and intellective direction and control of 
these powers, by his own autopsic power he intuscepts 
the forms and forces given to him by his senses from 



190 B. L c. v. §§ 4, 5. 

nature and life, and thus, in and by means of his own 
conscious intelligibilities, he comprehends the intelligibili- 
ties inwoven and implexed in nature and life. Beyond 
this, there is no comprehension — supposable even for 
Deity. His Intelligibilities descend into creation. 

4. Man is surrounded and constantly conversant with 
representative symbols, as things, things made, artistic 
executions, language, acts, movements. Deity when he 
creates, must create intelligibly in form, in forms. I. i. 
23, 24-31, 35-37. Precisely as the Self embraces in 
its consciousness the symbol and gets back of it — as- 
cends beyond the form, the symbol, the thing, the lan- 
guage, act, or movement, and comprehends the movement- 
forces, it understands the powers — forces producing the 
symbol and giving it its movement-forces, whether in the 
movements of nature and of life, the conscious conduct 
of men or the creations of Deity. Thus he ascends, 
by these acts has ascended from the sensible to the super- 
sensible intelligibilities in man — to the suprasensible 
powers as forces in God, yet always given through the 
Sensible. I. ii. 13, 16, 18; iii. 9, 11-15, 20; iv. 3, 4. 

5. A symbol may, and perhaps constantly does, 
represent several ideas, namely, the mere constructive, 
working intent, the forms of its general use, a special 
end or purpose, and this as subordinate to some inter- 
mediary end further removed towards some ultimate end, 
and its particular and appropriate form, and its ornamen- 
tation, and all with correlations to other things as parts 
of a systematic whole. Thus language may be rigidly 
intellective, yet may be conjoined with demonstrative 
power from the anger or wrath, or from the suasive 
gentleness and intoning mercy of the affections ; and it 
may be ornamented. And in all it works into form. In 
the watch, most men understand its final end — cause, as 



B. I. c. v. § 6. 191 

an instrument to measure time, while few understand its 
exact combinations, and how by a variety of different 
forms in the subordinate parts, and how by a variety of 
different modes of construction — in all combining centrif- 
ugal and centripetal forces subordinated in redactive 
forms and thus all intellectively correlated to the given 
end, it produces that measurement of time, while there 
may be various opinions and tastes as to its ornamen- 
tation. But to ascend higher : most men have some 
sense of duty, and to some extent feel the obligations 
of the Right, but can neither comprehend the complex 
arrangements of the dependencies in life by which 
questions of right and wrong are constantly presented 
to their election in the ever-changing vicissitudes of in- 
dividual life and the conflicts of nations, compelling a 
choice but not the choice ; nor has any one propounded 
a satisfactory principle, element, or combined action of 
elements in the Self on which to base any acceptable 
philosophy of this Sense of Responsibility, and its ap- 
pearance and growth in the individual and in the relative 
conditions of the tribes and nations of men. II. vi. 

6. In the process of intusception it is evident that the 
Self must first apprehend the symbol as thing, language, 
act, movement. The cognition must be first of these, 
and this in some of the ways in sensation — as in some 
way registrated through the organism. I. iv. 24. Hav- 
ing the factum, the symbol, how attain the complete 
ideate of it, if made, fashioned by man ? How get 
back to the intellective form from which it was so made ? 
Clearly, by going into the processes of making, as 
these processes are given or may be attained by the 
selfs own powers. I. iv. 28-31. In this way the mode 
of making, and so the motive-end for making, in the 
many various motives for making, are attained. How 



192 B. I. c. v. § 7. 

attain the idea of the symbol if it is a thing made — 
created by Deity ? The process is the same, and is that 
instituted herein. But there is a class of Truths beside 
the Mathematical Intuitions, as Ideas — the forms of 
things and their correlations in the Divine system, and the 
Moral Ideations. The first, mathematical truths, are pure 
intellective forms into which quantities may be adjusted, 
I. iii. 28, 29 ; iv. 25, and are therefore seen intellect ively 
— intuitively ; the second are those forms preparatory to 
or directly appropriate to the constitution of the vegetal 
and animal life as leading to and subordinate to and for 
the uses of the autopsic life, and therefore embrace other 
elements than are presented as concreted in the pure in- 
tellective intuitions and actualized in nature ; while in 
the third, both of the former are combined with a more 
open and expressive use of those elements which confer 
on the autopsic Self Loving, Thinking, and Actuation. 
The first are seen through the simple mathematical sym- 
bols ; the second, in forms of actual, positive creatures 
and things in nature and life ; and the third, in the har- 
monies and conflicts of responsible beings, yet all in and 
from the self. I. i. 23, 24, 28, 81, 38-40 ; iv. 3, 4, 18, 19, 
22, 28-31. In this view, and only in this, the aphorism 
of the Scholastics is true — there is nothing in the in- 
tellect which was not first in the Sense : nihil est in 
intellects, quodprius non fuerit in sensu. 

7. As a primary act of intusception let the first step 
suggested be, as it is in life, a simple apprehension of a 
material symbol. Here it must be of the symbol itself, 
and thus be by sensations derived through and by means 
of the Senses, each in its specific action. The blind can 
have no perception of colors, and therefore to the blind 
the symbol is colorless ; the deaf cannot hear, and to him 
it is without sound ; and if presented to paralyzed nerves 



B. I. c. v. § 8. 193 

of feeling, the Self will have no percepts of hardness, &c. ; 
and so on through all the senses, external and internal. 
No sensations, no perceptions ; and no perceptions, no 
quantity, nor quality. No sensate, no imaginate, no 
thought, no judgment, no comparison of past moment with 
the present, no intuition, no ideation. Life is a blank. 

8. So Sensations are the first steps towards cognitions. 
No sensation, no cognition ; nothing to intuscept, no 
mean for intusception. Sensations are impressions upon 
and modifications of some nervous tissue or filament 
capable of conducting such impressive force to the com- 
mon centre of perception — the Self. I. iii. 7-15. To 
perceive there is a nisus — an .attention, attending of the 
Self, going to or into the filamentary thread of nerves, or 
to the convolute of the brain in which it, each, discrimi- 
nately terminates, and there receiving the impression sent 
in. It must go, as in § 2, ante, to the convolute and attend 
to the sensations and possess itself of the representative 
facts which it brings. So in each case to each discreet 
organism, whether of sight, hearing, or hunger, or 
animalistic desire. It is true 'these may be colored by 
differences in the organizations of different persons, as 
one is incapable of seeing certain colors as others see 
them ; one prefers the sweet, another the sour ; and in 
looking at one object, different persons will more readily 
be attracted to one part or quality, and others to others. 
Yet it is from these objects and through such organisms 
the Self makes its cognitions. The speciality of the 
afferent nerves, thus various in their functions of in- 
telegraphing in to the Self, and thus diversified in their 
modified action, but gives the obverse side to all that 
organization expedient and necessary for the direct action 
from the self, outwardly and among the internal organ- 
isms, as also of the repercussive action or interaction 
13 



194 B. I. c. v. § 9. 

from one animalistic or soul organism to another. So in 
like manner the speciality of the animalistic and soul- 
organisms are given in their diversifications and differ 
ences. 

9. When the Self takes cognizance of these impres- 
sions or modifications of the nerves, it is perception, — its 
observations here are percepts. In the fact of attending 
to and perceiving the sensations they are registered in 
the Self or in its correlate organism, and so there is an 
alterability and an alteration within. That which was 
before without a v particular perception has become so far 
altered that the perception is impressed, — in some way 
inwrought into it. There is always, in such processes, a 
Registration. These registrations are so engraved that 
they can be re-produced, and thus read by the Self. They 
are then Imaginates. § 26, post. It will be seen clearly 
hereafter, II. ii., that there are Registrations of impres- 
sions actually impressed and engraved from without in- 
wardly, and this whether from the internal or external 
senses. There is always a registration on some definite 
and respondent portion of the nervous system and on 
special viscera. It will be further seen, and is affirmed, 
that there are actions or spontaneous movements lying 
deeper in towards the Self, originating in the psychical 
organisms, such as the desires natural and native to the 
human soul, love of acquisition, domestic emotions, &c, &c, 
which produce impulsions of various kinds to action and 
demonstrate in outward conduct. These are also engraved, 
and sometimes deeply, in their action on the system, as is 
seen and felt in those emotions which so deeply effect the 
different portions of the system, and leave their permanent 
effects on the countenance in their engravings of general 
character, and in the pleasures or retributions of memory. 
I. iii. 9; i. 1. These distinctive effects are manifested 



B. I. c. v. § 10. 195 

from and by their special orgasmic forces, and as they 
incite to this or that line of conduct. These are un- 
named, and may be fitly termed Psycognoses or Psyta- 
tions. In the animal and the man they are seen to 
repercuss through the nervous organizations from one 
to the other. I. iii. 5-15. They, too, are seen to have 
their correlations and adjustabilities in and among the 
external objects of nature and life. I. i. 29, 30, 33 ; ii. 
6, 7, 18 ; iv. 11, 23, 27. In the further unfolding of the 
solidaric Self from its envelopment in the somatic and 
the soul-organism, it is seen that the Self, in its solidaric 
simplicity within, sends down its conscious powers to 
curb, control, and direct the animalistic impulsions, and 
that in like manner it moulds and modifies and subjugates 
these psychical movements, and that it plays one orgasmic 
force on to and against another, and that it, too, can, within 
certain limits, notate its powers, as positive forces, in the 
different parts of the system, and thus modifies the or- 
ganization. I. iii. 15. For where the organism or the 
viscera are affected by any passion or affection, I. iv. 17, 
and these can be controlled bv the conscious Self, there 
the power of the Self, by direct agency or by withholding 
and controlling the forces which produce these effects, 
must extend. 

10. When the Self would cognize through any one of 
the sense-organisms, it must give attention to the sensa- 
tions produced through the nerves of the special organism 
affected by its appropriate external object or quality of 
the object, or its internal orgasm, and which is thus made 
the object of observation. § 7. These sensations, so 
affecting each special organism, must be communicated to 
the Self at its common centre in the brain for receiving 
information from and through its various organisms, for 
if the organ at its proper point for receiving its special 



196 B. I. c. v. § 11. 

impression is destroyed, or if not there injured, but the 
communicating, the afferent nerve is divided at some in- 
termediate point, Perception — ■ cognition does not take 
place. So in the various movements of life, on presenta- 
tion through the Senses of the appropriate objects, various 
passions and affections in the soul-organisms are excited, 
— " the sight of means to do ill-deeds makes ill-deeds 
done." So through all the Passions and Affections. At 
this conjuncture it is seen that the Self comes down, as it 
were, with its powers of autopsic interposition, to control 
and subjugate and play off the better natures against the 
worse, or to normalate the whole into some system of life, 
animalistic, human, or spiritual ; and in the walks of com- 
mon life it may daily be seen, and constantly in the wards 
of the Lunatic Asylum is seen, how various portions of 
the organisms in their abnormal orgasmic conditions 
become automatic, and that their special forces or manias 
govern and overrule the proper Self. There is but little 
proper Sanity. These effects registrate themselves in 
various parts of the viscera in legible characteristics. So 
it is with the conscious Notations from the Self; and the 
more frequently these are made, the more easily they are 
performed, until the whole organisms, functionalized with 
these higher powers, exhibit the higher life within in the 
uniformity of their daily action and their characterizing 
effects on the whole organization. They are thus seen 
as registrating forces which leave their characteristics 
deeply and indelibly and intelligibly written in the living 
statue of the Self. II. iii. iv. v. vi. vii. viii. 

11. It will be seen more fully hereafter, II. ii. iii. iv., 
that in the lowest animal organizations, their systems are 
so constructed that the afferent nerves and the nerves of 
motion through which these animals act for the sustenta- 
tion of life and the continuance of their species, are essen- 



B. I. c. v. § 11. 197 

tially internuncial ; that is, impressions made upon the 
afferent fibres excite respondent or reflex movements in 
the efferent or motor nerves, " without any necessary 
intervention of consciousness ;" the telegraphic circle is 
completed by the cause which commenced the action in 
the afferent nerve, and it is consummated in virtue of the 
impelling force thus continuously communicated. There 
is no break in the circle. I. i. 30. It is here necessarily 
perceived that the impression is made on the afferent 
nerves, and that the reflex action of the motor nerve is 
but the original causative force in continuous action, and 
that therefore the lower orders of animals especially and 
conspicuously perform the functions of life without self- 
consciousness, and solely in virtue of the impulsion given 
to the afferent nerves being continued to the efferent 
motor nerves and producing their appropriate respondent 
action, e. g. just as anything which touches the arms of 
the Polype is entrapped by them and drawn into its 
stomach. I. iii. 11, 12, 15. It looks and acts like cause 
and effect in the physical world ; and when the same acts 
or phenomena are seen in the beautiful flower, — Venus's- 
flytrap, the Dioncca muscipula, — it is so called. So 
is the action of confirmed habits of every kind, to a 
certain degree. So are the manias and the monomanias 
and exacerbated fanaticisms. These facts may be seen 
in the offices of the nervous system as they are becoming 
understood and appreciated by the physiologists. u Every 
collection of gray matter, whatever be its situation or 
relative size in the nervous system, is called a ganglion, 
or nervous centre. Its function is to receive nervous im- 
pressions, conveyed to it by the nervous filaments, and to 
send out by them impulses which are to be transmitted 
to distant organs." " One set of these fibres run from 
the sensitive surfaces to the ganglion, and convey the 



108 B. I. c. v. § 11. 

nervous impression inward. These are called sensitive 
fibres" (the Afferent nerves of Carpenter). "The other 
set run from the ganglion to the muscles, and carry the 
nervous impression outward. These are called the motor 
fibres " (the Efferent of Carpenter). " We have already 
stated that the proper function of the nervous system is to 
enable a stimulus, acting upon one organ, to produce 
motion or excitement in another." " This is called the 
'reflex' of the nervous system ; because the stimtdus is 
first sent inward by the nerves of the integument, and 
then returned or reflected back from the ganglion upon 
the muscles n (the Internuncial communication of Carpen- 
ter). " It must be recollected that this action does not 
necessarily indicate any sensation or volition, nor even 
any consciousness on the part of the animal. The func- 
tion of the gray matter is simply to receive the impulse 
conveyed to it, and to reflect or send back another ; and 
this may be accomplished altogether involuntarily, and 
without the existence of any conscious perception." — 
Dalton's H. Phys., 365, 367, 366. Thus it is seen how the 
vegetal life acts like physical cause and effect ; how the 
same kinds of causations and effects are inwoven into the 
unconscious animal orders ; and how the same are in- 
woven in the manifold organizations of the higher animal 
orders and in man, and there inwoven with instincts and 
autopsic powers. And man soon becomes conscious that 
certain forces originate within, without any consciously 
originating power or purpose within — the psytations ; 
not only so, but that they manifest their action in oppo- 
sition to and in spite of his self- determinating purpose, 
and that they observantly manifest themselves in physical 
alterations of the organization ; — he cannot blush when 
he wishes to, nor feel fear, or awe, nor have the feeling 
of charity. Some of these various effects seem to come 



B. I. c. v. § 11. 199 

without cause, yet are always referrible to cause, and in 
all of them the Self is capable of originating momenta 
for their control and cultivation. Civilization teems with 
the effet ts of these normalative causations, while evan- 
gelization is ever and forever " a burning and a shining 
light." In this normalative conduct he becomes self- 
consciously conscious of originating powers — forces, to act 
from within outwardly, as of conscious force to move the 
arm, and a problem in thinking is consciously arranged 
in its order and terms, and delivered to the tongue to be 
uttered, or to the hand to be written, making it the tongue 
of the written thought ; or the feeling of charity may be 
submitted to the intellectivity, as to the propriety at the 
time and in the object and for the best means of accom- 
plishing the end, and then delivered over to the actuation ; 
— so man makes the watch, the engine, the book. And 
in all these processes it will be seen, by those who are 
capable of making the introspective examination of the 
Self, that it always acts from the impulsions of the 
animalistic forces, the human orgasms, or from a higher 
life which either subordinates or modifies all these. 
Each step upwards makes the processes of life more 
transparent and perspicuous. In thus passing through 
these classes of phenomena it is seen that there are im- 
pulsions to action from the lowest animal instincts incor- 
porated into and made part of the human economy, and 
that there are impulsions more distinctly characteristic of 
the human nature ; and that in both instances it is the 
economy of these impulsions to execute themselves spon- 
taneously, — as in the flytrap or the polype, as in the 
animal instincts, as in the daily natural impulses of all 
human conduct, and as in the fixed habitudes of life. 
The impulsion communicated from its centre of origin 
tends to produce the respondent acts of the other parts of 



200 B. I. e. v. § 11. 

the system necessary to secure the gratification of the 
impulse. Hence the folly, the viciousness, if not the 
guilt of adding coarse habitudes of life to those we already 
possess. The human characteristics are inwoven and 
concreted in organisms in a manner similar, if not identi- 
cal, with that of the animal instincts in their different 
specialities ; only in man they are of higher endowment, 
and more varied in their characterizing powers, both in 
the original function of the respective differentiate or- 
gasms and consequent organisms, and in their combina- 
tions and inter-correlations between them and each other 
and the Proper* Self, by which their functionalized powers 
may be improved or increased, or diminished or modified 
by the conscious control and use by this Proper Self — 
to beastliness, crime, or holiness. It is, here, the conscious 
Autopsy in man, with its self-generating powers by which 
it resists and breaks up the circles of these animalistic 
and human impulsions, or conditions one with modifica- 
tions from the other forces brought into action, and thus 
directs, controls, and modifies its life. In thus breaking up 
the circle of impulsions either from the animalistic or the 
psychical nature, it is manifest that a force or forces are 
necessary for intervention and discriminate direction of 
action and restraint of action in these forces. Thus all 
the forces are again seen to be causative and interactive, 
and as such they too registrate their effects in the or- 
ganization. I. i. 1 ; iii. 5-15. The means and mode of 
action in the animalistic and human conditions are by 
orgasmic forces originating in ganglionic centres and com- 
municated from one part of the system to another, and, 
in self-conscious man, to the Proper Self by the nervous 
tissues. This is openly conspicuous in the erotic passion, 
the seat of which is so far from the sensorium, the point 
of radiating power from this proper Self. And this ex- 



B. I. c. v. § 12. 201 

emplifies the origination and the modes of intercurrence 
of all the animalistic and human orgasms, as it shows 
that the reaction back upon them by the consciously 
9 ruling power of the Self is by intercurrent nervous fibres 
placed or which, in the pure culture of life, may be 
brought under the control and use of the Spiritual Self. 

12. This analysis and synthesis give the outw-ard 
impinging forces acting on the eye, the ear, the taste, the 
touch, the smell, and the registration of their effects in- 
wardly to and for the Self. They also give the animalistic 
impulsions from the stomach, the venery, &c, and their 
like registration. So in like manner those impulsions 
peculiar to man, either in their distinct natures as wholly 
human, or as of higher organic constructure than those in 
the animal, yet of the same kind, have their organs of 
origin, yet by supply of forces from the general sources of 
assimilation in and through the organization of the system ; 
and they have their nervous connections, by which they 
intercorrelate with each other and registrate their demon- 
strative effects in various viscera. — shame on the cheek, 
mercy on the bowels, fear on the heart, awe on the hair, 
&c Each class of sensitive and sensational forces moves 
along their appropriate afferent nerves to the Central 
Point where the self-generating autopsy in man can con- 
sciously move towards and attend to the sensations thus 
brought, and discriminate the objects and sources from 
which they come, and distinguish them and the sensations 
thus brought into their various classes, referring each 
class of qualities to its appropriate subject and each to 
the particular organism through which it was intele- 
graphed to the Self. It distinguishes many differences 
in the sensations of the same organ, as of colors in sight, 
savors in taste, sounds in the ear ; and, in later and more 
advanced observation, discriminates in the internal cau- 



202 B. I. c. v. § 13. 

sations, producing their various effects as before brought 
into view, and in their differences of kinds and inten- 
sities. It thus gets, also, the direct and general effects of 
various stimuli and medicinal agents in increasing or re- , 
tarding the general action of the system and the specific 
action on various ganglionic centres and on the specific 
animalistic and human orgasms, still showing the 
affinities and kinhood of the forces and yet their differ- 
ences, for in all these effects there is a yielding, a setting 
free of something in the organisms affected, and there 
is something gained from the agent used — there is a 
composition and resolution of forces. 

13. In these discriminating cognitions by the Self is 
found the Self and the Not-Self. The foetal child may 
have sensations, but they are purely subjective. Carp., 
H. P. § 591. After birth it learns to discriminate 
objects by these differences of sensations conveyed from 
the objects to this inner Self. In the same manner, all 
the cognitions by the Self, of its animalistic and human 
impulsions, are percepted and discriminated. Perceiving, 
cognizing, that objects produce their certain, constant, 
diverse effects in kind, it discriminates them in their 
differences in kinds and degrees, in and through the ar- 
ticulate organs correlated to convey them, — heat, color, 
smoothness, &c. § 7. So in the discriminations of food, 
and so through the orders of the internal senses. In 
like manner it catches, in " the wear and tear " of life, 
the effects of the Passions and the Affections of the Soul 
by the sensations produced in their various correspondent 
viscera. In a further advance it finds its whole Affec- 
tion al nature as a pure, serener enjoyment in the Inner 
Self in the contemplation of purity, order, and justice, 
and it finds its intellectivity no longer as the respondent, 
the repercussive agent of the animalistic or the human 



B. I. c. v. § 14. 203 

orgasms, but it becomes self-conscious of its presidency- 
over all, guiding, directing, and elevating the sanctified 
Actuation, in means of comprehensive beneficence, to 
deeds of gentleness and serene Love. These discrimina- 
tions are the processes of long years and of advanced 
position, however attained, in the unfolding movement of 
the Prolepsis. In this movement forward there is, in 
the very nature of these causes and effects, a constant 
action and reaction of the Subjective and the Objective, 
and their forces interweave imperceptibly, yet always 
opening up into wide diversifications. The Self, all along 
the line, makes its cognitions through the senses, external 
and internal, the animalistic and the human desires and 
impulsions and their repercussions and its own indepen- 
dent notations — all acting and reacting on each other 
and furnishing to the Self the full complement of cogni- 
tions and growth, and presenting the symbols for In- 
tuition and Ideation. I. iv. 3, 4, 17, 18-20, 24, 26-28. 

14. The Central Self acting through its notations is 
the centre of self-geuerating, or it may be of original yet 
self-directing forces. Life, so far as cognizable, is the 
action and reaction of forces. These forces are seen as 
they pass from mere physical nature through the vegetal, 
the animal, and the human orgasmic forces to autopsic life 
to disenvelop from the coarser physical nature until they 
appear as open and conscious forces, in their triplicity, 
and come as it were from above, out of the Self, and 
react on nature and on the animal and psychic orgasms. 
So when we go back to a creative Deity. § 11, ante. In 
the laws of forces, force can only be modified by force ; but 
it is only at this height that the controlling, modifying 
force of the Self becomes self-consciously autopsic. This 
gives an antagonism of contrapellent forces, namely, the 
forces in external nature and in the internal animalistic 



204 B. I. c. v. § 15. 

and psychical organisms acting towards and upon this 
centre, and the central Self acting on these forces, as in 
the harmonies of life which supervene on the supremacy 
of the higher autopsic life — harmonies of adjustable cor- 
relations. And as these unfold we can, like a thread of 
silver light, see Order track its way through the dark and 
bloody centuries, and 

" through plots and counterplots — 
Through gain and loss — through glory and disgrace — 
Along the plains where passionate Discord rears 
Eternal Babel — still the holy stream 
Of moral life roll on." 

15. Form now the ideation of a first distinct act of 
creating. The Spiritual Forces have not gone over into 
Actualization — into creative manifestation ; all space 
is empty ; God is omnipresent in his spiritual, essential 
forces ; the act of creating as phenomenalized in matter 
in this planet is of a point or aggregate of points, whether 
of atoms, as of the Greek Stoics and Naturalists as follow- 
ing Democritus, or the homoeomeriai of Anaxagoras, or 
the psigmata of Heraclitus, or the monads of Pythagoras 
or Leibnitz,or the molecules of those who seek a more 
general expression of these infinitesimals of which all 
bodies are composed. I. ii. 12. And these are posited 
in space. The act of creating may be, in the facts of 
nature must be, ideated as an effect of forces, and as 
such a combination of forces and not otherwise. This 
combination of forces, in one point of space, may be con- 
ceived as enlarging by the point pressing through itself 
— as of the mathematical definition of a line — a point 
in flux. This would give the ideation of the production 
or creation of a common or homogeneous mass being ex- 
truded and, without differentiation, objectified into space 
and without specific form. To give it specific form 



B. I. c. v. § 15. 205 

there must be other forces controlling it into specific 
form, and to give it differentiation there must be the 
conception of these forces in differentiate combinations. 
To give it specific and appropriate form and an on-going 
of adjustable correlations there must be an intelligent 
directive force countervailing and inweaving and concret- 
ing the forces. This gives the ideation of objectiv- 
facient, sustaining, shaping, individualizing, and actuating 
forces. The increase in number, volume, and adjustable 
correlations of the objectivities produced increases the 
volume and the triplicate character of the evidence for the 
Powers of the Creative Forces. I. iv. 27. And thus it 
is that the question is constantly presented whether is 
right, the generally received doctrine that matter is an 
eternal substance, and that as such it is a vehicle of forces, 
or the hypothesis of Boscovich and Faraday, that forces 
are the only existences, and that matter, in its various 
presentations to man, is but the composition and resolu- 
tion of forces. But matter does not appear as a homogene- 
ous mass, either in the larger accretion of bodies or in the 
infinitesimals of the combinations which form the Infusoria. 
All known matter is atomical, and in the infinitesimal 
molecules is differentiate, as in the shells of the Infusoria 
some are siliceous and others are of lime. To reach the 
ideation of diverse creative forces and of these stabilitating 
certain things and providing for the phenomenalizations 
of all, the Self must perceive the powers — forces of Deity 
as ubiquitous, and many points of matter or flux of forces 
will then be intuscepted as appearing at once or in many 
points of space, and forming matter and natural forces, 
under the unitary control of the Autopsic Being. These 
are things and natural forces — the created. These 
atoms are seen, at once, as held together, and yet as kept 
separate, in a certain sense, by the very forces necessary 



206 B. I. c. v. § 15. 

to form the planetary systems, — the Dynamic forces 
embrace them at once. They are seen as the constitutive 
forces of the things created and as their governing and 
controlling powers. The multiplicity of material ele- 
ments, and of forces acting in combination and connection 
with them, necessitate the conception, the ideation of a 
power, force for sending forth, objectifying, setting over 
in objectivity from the Creator ; I. i. 8-10, 17-29 : ii. 
2-6 ; iv. ; force for aggregating, collecting, combining, co- 
hering as of specific yet differentiate attraction, — a re- 
tractile, static, dynamic force of attraction for drawing 
together correlated created points, atoms, molecules, or 
monads ; a repellent, centrifugal, antagonizing force to 
maintain the separateness and independency of their sep- 
arate existences ; and a designing, arranging, wisely con- 
trolling, correlating, superintending, form-giving, direc- 
tive, redactive force. The thing produced under the 
operation of these forces is the symbol from the Redactive 
Force, yet, in the production of its organisms, orgasms, 
functions, purpose and gratifications, by the inweavement 
and concretion of all the forces. II. viii. Coordinations 
from on the other side of nature and life are correlations 
in nature and life. This is the creative idea ; the intellec- 
tive and the moral momenta by and for which things, 
facta, were created. It is the transcendental system — 
the deific idea for the creative act and the teleologic end 
of the Creator. Form enters at once as the law and a 
law-force of the movement, and throughout the whole 
the End is in the Beginning. It is the divine idea, or 
(in the incompetency of human language) combination 
of Divine Ideas which preceded the creative production 
of the Cosmos — the Universal Symbol — and all of 
the subsidiary and subordinate symbols. These combina- 
tions of all the symbols may be expressed in human 



B. ] c v § lf>. 207 

language from the necessarily analytic standpoint of the 
human mind as a separation of Ideas from the eternal 
omniscience of God and positing them in existences in 
the order of his prolepsis, thus introducing as it were 
time into eternity and place in space. I. i. 7, 37, 41-43. 
These are the ante-types and the movement of the forces 
into creation, and the orderly on-going of nature and life 
to the Final Cause. I. i. 15. This is the descent of God 
the Teacher to Man the Learner. The Prolepsis begins. 
1 6. Ideates are those pictures — mental views which the 
Self forms, intuscepts of the transcendental ideas, creative 
actuation, and deific impulse — Love, the Divine Orma. 
These individual ideations will differ as the solidaric Spirit 
is disenveloped from the coarser forms of the animalistic 
and human orgasmic forces and wields its actuous intellec- 
tive and moral affective powers, and as these are normal- 
ated in a lower or higher cultus. Properly, Ideation is the 
product of the Inteliectivity as it views the transcendental 
Omniscience and its coordinate Forces in its own clear, 
dry light of cognition — the lumen siccus intellectus. Yet 
it must always be borne in mind that the inteliectivity, 
acting in and of itself, is but a rationalism, and will for- 
ever be productive of error and an insufficient and in- 
complete system by the omission of important elements 
in the Created, and consequently in the Creator — the 
Initiate Causations. I. iv. 2-18, 30, 31. The Self, when 
it examines, and aspires to grasp Being through the 
dry, hard light of the Inteliectivity alone as solely re- 
spondent to its own inteliectivity, will to the end catch 
only one of the Three coordinations of Being — all of 
which must be grasped to gain the sources of all powers 
and their correlations in Existences. Yet to attain, 
obtain these cognitions of the transcendental order of 
existences before they were inwrought and actualized and 



208 B, 1. c. v. § 17. 

made objective into creation, the Self, as tlie clear cog- 
nizing agent, must intuscept them with its own entire 
complement of spiritual forces, but examine them clearly 
and, it may be, coldly in the dry light of its mere intel- 
lectivity ; and it must move with the life and vigor of an 
undying Love to the heights and depths of creation to 
behold their vast unfolding Actualizations. So, while 
Ideates are those mental views completed in the dry light 
of the mere intellective cognition, they are composed of 
the actuous, the intellective, and affective forces in their 
primary normal elements in the self, and in their correla- 
tive activities. It is there seen that precisely as each self 
is capable of analyzing back to the foundational move- 
ment-forces and recombining them into a syntactic sys- 
tem, so is its actual ability to ascend and understand the 
Teacher — God. 

17. This gives created points, in their respective forms, 
posited in time and space, II. ii. 16, 17, for the produc- 
tion of symbols, and it gives the objectiv-facient production 
of symbols in their own inner correlations and outer cor- 
relations to nature and life, as it also gives the cognition 
of the autopsic self in the fulness of its intusceptive 
powers. Then in the production of a symbol, as of- a 
planet or system, the points, molecules, will be ideated 
as appearing multitudinously, but not necessarily succes- 
sively. And these points of matter, to be capable of 
formation into further and other symbols, cannot be other- 
wise ideated (it is a necessity of thought, as it is the actual 
correlation of existence) than as endowed with internal 
adjustments for organic structures, and as possessing inti- 
mate and specific correlations of attracting adjustabilities 
for the shaping and form-giving autonomies, and of re- 
pelling antagonisms to secure the separation and iden- 
tification of specific symbols, and for the conservation of 



B. I. c. v. § 17. 209 

identities and the production of secondary causations. 
This gives the root-forces for the affinitive correlations 
and the disjunctive contrapellences, (only another form 
of correlations,) for the production and working efficien- 
cies, and, in the redactive impressment of form, for the 
production and working efficiencies and preservation of the 
various organic parts of the symbol, and the independence 
and autonomy of the symbols themselves. Where there 
are many symbols — creatures — produced, which must, 
in the various economies of a world like this, have dis- 
tinct and separate existences, there must be, not only the 
correlations to bring together and to unite the homoge- 
neous and the associative elements to make each distinct 
organism of its kind, but there must be contrapellences, 
forces of separation, powers of projectile divulsion to 
separate, to keep separate and maintain the individuality, 
the differentiation of organs, individuals, species, families, 
departments, and kingdoms of existences, and especially 
of species in the vegetal and the animal, seeing that they 
are constructed out of the same forms of matter and 
plastic forces, weaving almost identical tissues in both, 
I. iii. 5-15, and approaching so near to confusion in the 
similarity of many kinds, and in animals permitting but 
not inviting hybridization. This gives correlations of 
harmonies, the unifying, the attractive force ; and it gives 
contrapellences, the separating, the repellent, the diremp- 
tive, projective force ; and it gives the directive, intellec- 
tive, redactive force. II. viii. 1-8. Thus again analysis, 
synthesis, and redaction appear not only as the rule of the 
method, but as the very forces of the method, and are 
found in the actual processes of the method in intuscepting 
nature and life, and as the intusception enlarges they 
unfold in the constant presence of these forces in their 
movements in the cosmos. 
14 



210 B. I. c. v. § 18. 

18. After distinguishing, in the progress of life, between 
subjective and objective sensations, not as a sharp and 
consciously instituted process for the purpose of analyzing 
them, but as a simple fact of life, the first step in knowl- 
edge is the apprehension of the symbol ; and without 
symbols so apprehended and intuscepted, the Self can 
have no ideate of the transcendental forces which are the 
causes of their production and the working efficiencies of 
their diverse natures. It catches these forces first as 
physical forces ; projectility, attraction, and symbolic form 
is present to it everywhere in nature ; when it analyzes 
its own passions,* affections, and intellectivity, it finds them 
uniformly consociated with these forces, — the passions 
project, the affections attract, and the intellectivity gives 
forms and methods. I. iii. 9-15. Man is so consti- 
tuted that he must proceed in his apprehension of sym- 
bols by this analytic synthetic redactive process ; and 
without symbols so apprehended and intuscepted, the Self 
can have no ideate of the transcendental forces which are 
the causes of their production and the working efficiencies 
of these natures so inwoven in the symbols, — I. iv. 16, 
17, 28 ; ante, § 6, — that is, it cannot in any degree reach 
the why, or w r hat motive-essence as causative-end in the 
Maker, for which the symbol was created, the how, or 
the causative-forms and method of creating, nor the ob- 
jectiv-faciency, the setting over in objective immanence 
of the creation. Man is so constituted that he must pro- 
ceed in his apprehension of symbols by a few and limited 
number of points at a time, in lines over surfaces, and 
in the cognition of qualities by each distinct quality. A 
patient and acute psychologist has said, — Hickok's Men. 
Sci., 117, — " If I would possess any pure diagram in sim- 
ple mental space, I must in my own intellectual agency 
construct it ; it will not somehow come into the mind itself. 



B. I. c. v. § 18. 211 

I can have no pure mathematical line except as in my 
intellectual agency I assume some point, and produce it 
through directly contiguous points, conjoining all into one 
form, and thus I draw the line. Thus of all pure figures, 
simple or complicated." I. iii. 29. Now when the slow 
processes of infancy are observed in catching knowledge 
of objects, and if we attend to the exact outlining of objects 
or figures by ourselves or the artist, it will be seen that 
the process consists in taking a point and producing it. 
through directly contiguous points, until the exact figure 
is obtained. If the intellective agent must proceed by 
points produced into lines to construct the pure figure, 
much more must the Self in its cognition of objects pro- 
ceed by points to catch the combinations of infinitesimals 
in their aggregations and qualities. This clearly will not 
come somehow of itself into the mind. So the Self pro- 
ceeds by a very few and limited number of points at a 
time in its line or process of perceptions through the 
intervention of sensations. The Self proceeds by lines 
and surfaces in quantities, and by special forms of sensa- 
tions in qualities. The Self proceeds and puts these 
together by its continuous colligation of quantities and 
qualities, and makes the symbol in its own inner cogni- 
tions, thus gathered from external nature ; and when the 
process is completed, the symbol is apprehended in form, 
quantities in its parts, and its qualities, to the extent 
that these operations have been carried through the 
organisms which have been vouchsafed, and as they have 
been deteriorated by abuse or improved by genial culture. 
The Self perceives, and as it perceives, step by step in 
these processes, it cognizes the sensations brought to it 
from one part or quality of the symbol and then from 
another, and thus collects part by part in form, color, 
taste, smell, &c, &c, — quantity by quantity and quality 



212 B. I. c. v. § 19. 

by quality as effects from their causes ; and retaining in 
the memory each part and quality, so ascertained, the 
distinct parts and qualities are correlated and synthesized, 
by this attractive holding together of the registrating 
memory, into the whole of the symbol. Ante, §§ 1-8 ; I. i. 
38-40. Now it is evident that the Self in these processes, 
as it passes from each single perception to each subsequent 
perception, loses the prior perception as an actual con- 
tinuing perception ; yet they are posited in the memory 
by some means of registration from the external world, 
as also from the orgasmic impulsions ; and the notations 
from the Self outwardly are also registrated, for they act 
coincidently and are coincidently reproduced. When 
reproduced in after-time?, they are in the memory. It 
is the remembering Self going into the Registrations by 
its own reproducing intusceptiveness, and reenlifing them 
and bringing them up into reflex observation. I. i. 1-4, 
38-40 ; ii. 13, 16 ; iii. 16-19. When this cannot be done, 
they cannot be voluntarily reproduced ; yet in virtue of 
their associative and associated connections in the Self, 
through the impressment made and in virtue of the 
elemental affinities of the underlying agencies at work, 
they may be associatively reproduced — association of 
ideates. This involuntary reproduction, coming when 
least expected, coming when the direct intent of the 
Self is turned away, shows the independence of the or- 
ganic functions of the soul-organisms concerned in the 
operation, and their inosculation with the Self. The Self, 
acting consciously in these processes, reaches the creative 
ideations, when it can transcend time and space and see 
the Creative Forces going or as they have gone into 
actualization — - into objectiv-faciency of stabilitations and 
moving forces. 

19. The symbols of nature constitute an alphabet. 



B. I. c. v. § 19. 213 

These letters have their syllabification, their words, and 
their complete sentence, and they point along the return- 
ing lines of the radii of their circle to a consistent and 
harmonizing centre of creative Objectifying Force, Intel- 
lectivity, and, as it will be fully seen, of Love, for their 
fundamental origin and movement. The processes of 
educating the Self, in the tribal and historical movements 
of mankind, and in the accuracy of individual culture in 
self-normalation to the rapid perception of sensations and 
their conscious registration, is the slow work of infancy 
in tribes and individuals and in the more matured labors 
of advanced progress. These facts become more clearly 
conscious and sharply denned in those higher regions of 
spiritual knowledge where men escape from the cant of 
professional life, and reach the practical, if not the meta- 
physical analysis, that the Actuosity is the executive 
power of goodness or sin, and seems to work almost in- 
dependently in the habitudes of the animalistic or the 
human uses to which it has been applied through con- 
tinued indulgences or applications ; and that, in all new 
modes of actuation, the intellectivity devises new forms 
and means and processes by which the actuation is 
changed and altered to meet the exigencies of a new 
motive-end presented for action, and the Self by a new 
direction of action, from' a new-renewed knowledge, as- 
cends to a higher life of actuation, or descends to lower 
and more inveterate indulgences ; and in either case the 
object for which, the motive-end by which the Self is 
attracted, is found and only can be found in a love seeking 
its gratification — in the love of goodness or vice or sin- 
fulness. Thus the Self w r ill have a clear cognition of its 
own image, of its own intrinsic movement-forces as being 
guided and controlled by its animalistic and human or- 
gasms, or as controlling these by its spiritual powers to a 



214 B. I. c. v. § 20. 

higher end of action. In the suggestive highest exalta- 
tion of itself it will recognize its supertendencies to the 
" height above all heights," and its likeness to Him who 
created, and as Creator inwove and integrated into the 
created that which was consistent and consimilar to his 
own essential powers, his own coordinated, causative, and, 
as such, creative forces, yet with a limited independency 
on which to hinge the moral responsibilities of life and 
the movement of his prolepsis. 

20. The processes of the Self, it is becoming apparent, 
are of exact analysis, synthesis, and redaction, yet through- 
out of a triplicate intusceptiveness to catch the movement 
of life and of history. When the components of existence 
are ascertained, and the specific components of each 
symbol are recomposed in the intusceptive reconstruction 
of the symbol, and the positions of the symbols are dis- 
tributed to their proper and correlative and relative syntax 
in the whole of the system of the world, and thus their 
places in the history of the movements are found, the 
Self has reached the idea of creation in its transcendental 
purity and the ordination of the prolepsis. This is in 
virtue of its intusceptive processes in going into and 
seeing whatever is intellective in the Intellectivity, what- 
ever is Actuous and Objectiv-facient from its own powers 
of actuating deeds and words, and whatever is of Love 
from its own unselfish and depurated love. The volume 
of human language exists ; a man does not take the 
volume and analyze it, although he may do so, into its 
component points, letters, syllables, and words, but he only 
can understand it in virtue of his previously acquired 
knowledge, which was, in fact, by a slow analysis and 
combining synthesis, and gathering their forms, and the 
form of the whole and the underlying movement-forces 
which produced it. He intuscepts the volume ; he re- 



B. I. c. v. § 20. 215 

lifes its life-content, or he catches not its life. He has 
taken, in his antecedent processes, the alphabet, the sylla- 
bles, and the words and points, and ascertained the ana- 
lytic value of the respective elements, and from this ana- 
lytic detail he - reconstructs the volume. As the self learns, 
constructs a letter, a word, a sentence intelligibly, it has 
intelligently for itself made the letter, the word, the 
sentence, the volume. I. i. 3, 4, 5. But in all volumes 
more than mere intellectivity has been employed or^is 
administered to, and some want, desire, gratification in 
the Self, and for other selves, is embodied. When the 
Self is learning the A, B, C, it is a dry, hard, intellective 
process of cognition ; but as. the use of knowledge as 
administering to some want, some desire, some gratifica- 
tion, lower down or higher up, becomes involved in 
the progress of knowledge and of life, it is lighted up with 
a new and correlate power, appetizing to the acquisition 
and the use. Thus, and only thus, it grasps the intel- 
ligibilities inwoven and concreted in the symbols by virtue 
of its own intrinsic intelligible elements. Thus man rises 
through forms, I. i. 24, to the essential forces which create 
them ; to the suprasensible, yet always through the 
Sensible. God reveals himself through his own alphabet, 
yet man must cowork with God. So man will, particle 
by particle, piece the rock, stablish the mountain, ideate 
the streams and the ocean, build the earth, geometrize, 
in material content and their forces, the star-systems and 
find their forms, and in his grand and noble synthesis in 
which he collects the entire analysis, or so much as may 
be allowed to his intusceptive capacities, into one Central 
Unity of Objectifying force, directive and controlling In- 
tellectivity, and all-embracing Love, he will give it a 
personality and a name ; and whatever that name may be, 
in any language or nomenclature, it will be of some 



216 B. I. c. v. § 21. 

ideation of God, more or less perfect as these processes 
are complete. And below this it will be materialism, 
fetichism, or polytheism, with all their want of moral life, 
or confusion or want of moral responsibilities. But as 
man cannot wholly comprehend God, because of the 
limitations set to his own powers, he cannot redact Him 
to formal limitations. I. iv. 30, 31. 

21. This procedure, starting from points and passing 
out. into lines and surfaces, is the perception of sensations 
by sight and touch, and it may be of taste, hearing, and 
smelling, and is the rudimentary perception of form, color, 
sound, savors, and odors. And this is true, although sight 
is by reflected light, and sounds are vibrations, odors are 
radiating particles, and taste and touch are of more im- 
mediate contact. In touch the process is of the most 
conscious appreciation, as any one can see who observes 
the blind seeing over surfaces through this organism ; in 
sight it becomes consciously appreciable in learning the 
exact outline, or the component details of any compound ; 
in hearing, sounds are attributed to different sizes and 
intensities of the material producing it ; in sight and 
sound the vibrations of light and of air have become 
scientifically demonstrated as affecting these particular 
organisms ; and the effects on the organisms of taste and 
smell are in like manner, though recondite and more 
hidden, assignable to quantities and qualities in causes, 
acting on their organisms, but cognized, not by observ- 
ing the outward relations of things, as in sight, sound, and 
touch, but by their quantitative and qualitative effects on 
these organisms. Quantity and Qualit}' modulate ail 
things. In like manner the sensations arising from the 
internal senses, hunger, thirst, erotic desire, motions of 
nature, are from modifications of their specific and peculiar 
organisms, depending on the volume and intensification of 



B. I. c. v. § 22. 217 

the agencies affecting them and the conditions of their 
appropriate sense-bearers — their afferent nerves carrying 
their special demands in to the common point of percep- 
tion ; so it must be seen that the spontaneities of man in 
his soul-organisms radiate their special functionalized 
powers in to this Self, which receives the respective 
telegrams of the whole of these moving forces, and from 
this centre, through its efferent nerves, it issues its con- 
siderate decrees of respondent action or of restraint of 
action in breaking up the connection between the animal- 
istic and human impulsions and those other organisms 
of its system by which these impulsions are executed, 
or by which they are retained in the mind for guilty or 
innocent contemplation. In the impulsive action and 
conduct of human life, in which this circle of respondent 
action is performed without any conscious and determinate 
break in the movement, there is the correspondent equiva- 
lent of the internuncial circle of the lower orders. The 
philosophy and science of these self-analytic perceptions 
and of these considerate decrees, in their notations out- 
wardly, and in controlling and modifying these repercus- 
sions inwardly, belong to the consideration of a conscious 
and consciously self-determining Self, and this of its In- 
tellective power, yet as of determining between this and 
that gratification, and by this or that means of actuation, 
and in its time and place of action. I. i. .30-34. 

22. Intusception will, now and again, be understood 
as meaning and as being that process by which the Self, 
made self-conscious in the tribal education of life, and in 
its own reflex self-culture, goes, as it were, from its own 
centre of perception — of cognition — into nature or into 
the impulsions of its own organisms, and catching them 
in these outward sensations, in the animalistic impulsions, 
its psychical psytations, and its own conscious notations 



218 B. I. c. v. § 23. 

of direction, restraint, or control. It thus catches the 
momenta moving other selves, and in the discipline, in- 
struction, and education of life normalates its own life 
and its system of the universe — whether as the brute it 
dies as an animal, or as a mere human instrumentality 
of its passions and undepurated love, or aspires to its 
likeness with God and its fellowship with the pure in 
heart, who see and shall see the kingdom of God. It 
thus beholds the Forces of life, not as in a mirror, nor as 
in the dimly illumined cave of Plato, but as in this re- 
peated, self-produced, self-re-created phenomena of nature 
and life, and wherein it sees itself on a straight and nar- 
row way ascending upwards, or with retrogressive steps 
lost in the devious by-paths of its many animalistic and 
human appetencies and desires, leading astray. 

23. In thus intuscepting the fundamental and initiative 
momenta of itself, the Self cognizes the exercise of three 
classes of powers which eventualize as forces, and which 
are still further analyzable into three simple discrete 
elementary powers. It will be shown more fully here- 
after, and it is now affirmed in the conclusions already 
attained, that all forces, dynamic, plastic, autonomic, and 
autopsic, as well as the mechanical, physical forces use^ 
by the Self, or in combined machinery, result from the 
three metaphysical forces herein brought forth to light,—* 
namely, in going out from the centre or Self, or drawing 
to this centre, or guiding, shaping these two forces around 
the centre. To limit the statement and yet suggest the 
illustration, for the present, it will be seen, by bringing 
the Self sharply to analyze its own processes and its 
operations, that the mechanical powers are the effects of 
forces projected from and retracted to a centre, and by an 
intercorrelating force controlled into a curve or the circle. 
The only mechanical forces are the projectile, centrifugal, 



B. I. c. v. § 24. 219 

— the retractile, centripetal, — and the curve or orbital. 
The projectile force, in and of itself, is a force projecting in a 
straight line forever ; the retractile, attractive force, draws 
in a straight line to the centre. The equilibrium of these 
forces is a stationary, stabilitated point. The libration of 
these forces, under a directive force controlling both and 
uniting with the one and the other, produces the circle. 
I. i. 8-10, 17-29 ; ii. 6, 16, 17 ; iii. 1, 3, 20-25 ; iv. 3, 
4, 13, 27 ; II. viii. The attention of the Self, in the 
matter under consideration, is seen in the mind, being 
projected outwardly towards nature, and receiving its tele- 
grams from its various orgasmic impulsions, and going 
into them in their most remote location in the system, 
and there and from thence cognizing them in their effects 
on the viscera and in notating its considerate decrees to 
its animalistic and human impulsions, and, outwardly in 
nature and in life. It is spontaneous in anger, self- 
defence, &c. The holding together, the retaining, the cen- 
tralizing in the self, or of points or masses or of parts, is a 
retractile, unifying, bringing together, a centralizing force, 
and in the conscious Self is an attracting, affective force 
for use, construction, preservation, or dominion. The direc- 
tive, shaping, redactive force becomes consciously manifest 
in its control over the other two named forces when 
using them as physical, mechanical forces, I. iv. 1 3, and in 
the determinate control of spontaneous anger, or fashion- 
ing it in determinate means of self-defence, and in the 
control of the gratifications — the attractive appetencies. 
These three forces in combination make the perfect circle, 
and in the higher balancing and movement of these forces 
in the Self, in the moral life, they make the perfect man. 
24. Analysis is diremptive, and is the taking asunder, 
either in actual or mental processes. It is a separating 
into parts, a projecting and positing in detail for use or 



220 B. I. c. t. § 24. 

contemplation ; it is the unfolding, diffusing of the Self. 
It is objective - — objectifying. It is represented in per- 
sonal judgments by all objectivities, as out, outwardly, 
thou, thine, theirs, his, hers, its ; it is objective, discursive, 
diversity, profligacy, squandering, — centrifugal, throwing 
or putting off from the self-centre, from any and every 
centre. Synthesis is drawing together, collecting, en- 
folding, holding together, centralizing, retaining in mem- 
ory ; it is centripetal. And it is represented in personal 
judgments by in, inwardly, I, mine, conscious identity, 
secrecy, selfishness, centrality. Man gathers knowledge, 
and as he gathers knowledge there is in most natures of 
this kind, infolding higher forms and more auspicious 
organisms, a tendency to diffuse it ; in the former col- 
lecting, there is a centrality drawing to the Self, and in 
the latter a -projectility tending to diffusion. The affec- 
tive — affectionate man loves and embraces his wife ; he 
gathers his children on his knees and around his hearth ; 
he adds acre to acre that he may be alone in the land, or 
that he may subject to his love of dominion ; the miser 
centripetates ; the prodigal centrifugates ; in the good 
old English, he is a " scatterling." In all men, the 
equanimity of character, wherein the well-balancing of 
the actuating and the affective forces is observable, will 
be attributable to and be found to consist in an equipol- 
lency of these forces, which, under the determinating 
guidance of the conscious Self by the controlling power 
of the intellective force, equipoises and adjusts the force 
which projects, diffuses, disintegrates, disunites, loosens, 
and destroys with that force which restrains, retracts, 
centripetates, holds, maintains, memorizes. It correlates 
both forces, and all unite in normal action. Analysis is, 
fundamentally, diremptive, taking asunder; in its blind 
and uncontrolled action it destroys ; it anatomizes man and 



B. I. c. v. § 25. 221 

the universe when united with the intellectivi ty in the 
love and the pursuit of knowledge. Synthesis is collect- 
ing, aggregating, bringing and holding together. Redac- 
tion is form-designing, means-devising, — the arranging 
and controlling force. Their joint production supplies 
forms, organisms, orgasms, and forces to nature and life, 
and subjected the primordial elements to the dynamic 
forces, in their times and places, and wheeled the planets 
around their sun-centres, and the systems of suns in 
their systems ; for simple projection would have sent 
them out into space in right lines, and mere centripetal 
force would have drawn to the centre. In all their 
operations they must move into form, I. i. 24, — symbols, 
creeds, philosophies, governments, institutions, planets, 
suns, and systems. I. i. 29. In man they are the Micro- 
cosm, and they are the movement-forcesof the Macrocosm. 
In their creative manifestation they are tne one birth of 
time, and were born — inwoven into the first created 
thing ; nay, they are the eternal coordinations, and were 
the prime potentialities of the Almighty. III. iv. 

25. Self-analysis is the only means and furnishes the 
only method for cognizing phenomena, as it begins with 
the discrimination of that which is the Self and that 
which is the Not-Self, and hence furnishes the grounds 
for the affirmation of the Subjective Identities and the 
Objective Identities. I. iii. 17, 18. By modifications 
of its own Self, and by its own modification of matter 
and forces, it is enabled to affirm its own powers, and the 
quantities and qualities of matter and forces. And by 
the modifications of its own continuous life, from itself 
and from the forces of nature and life, and its own modi- 
fications of the lives of individuals and humanity around 
it, it gathers the fact of a modifiable Humanity arising 
in its solidaric life, by disenvelopment out of the geotic 



222 B. I. c. v. § 25. 

and tribal conditions of its early history or lower con- 
dition. To return to the phenomena of nature. If the 
forces of these phenomena and life are not discovered 
from within and eliminated by its processes, then to it 
effects are but sequences of unknown causations, and no 
law or forces as above matter, or as giving intelligible 
sequences from intelligible causes, can be discovered 
exteriorily outside of the Central Self which receives 
only sensations from elsewhere. Whatever else is given 
must be necessarily received from its own supersensible 
side. It is seen : a. That sensations from the material 
world are registrated inwardly, through organisms of 
similar construction, common alike to man and animals. 
b. That ascending higher in perfection of organisms there 
are animal appetites and desires inwoven in the human 
organization ; and that these have the same tendency to 
repercussion as in the flytrap and the polype, and also 
as in the higher animal organization, having a more highly 
endowed brain-organism, c. That still ascending there 
are psychical phenomena peculiar to man, yet of kindred 
character, in many respects, with those of the more highly 
endowed animal functions, and with higher correlations 
to nature and life. d. That still higher there is a point 
or centre for the origination or disposal of forces from 
within to control all the subsidiary, and, in a moral life, 
subordinated forces at play and work within this com- 
plex organization, and to project outwardly, in moral 
action, into the currents of life, and make the sum of 
history and of individual responsibilities, e. That the 
Insistent Truth, as it has been rigidly defined, I. i. 35, is 
given directly by Intuition, as of the native, elementary 
constitution or essential nature of the Intellectivity. I. i. 
20, 23, 24, 40 ; iii. 9, 29 ; iv. 7-14, 25. /. That the 
whole complement of forces, in their actual underlying 



B. I. c. v. § 26. 223 

identities and their correlations to one another, and 
their systematic syntax in nature and life, are only found 
by the ideative intusceptiveness in its threefold move- 
ment from the Self into nature and life. I. iv. 28-31. 
This may be 'perfected m detail in the complement of all 
the organisms, yet the law of the Life may be attained with 
some of them — the Blind, Mute, &c. It is not the pur- 
pose, nor is it necessary to the conclusions, to analyze the 
organisms through which the Self manifests itself, and 
say what material or psychical organism is constructed 
for the exercise of this or that particular mode of phe- 
nomenalization, but as the Self sees by the eye, hears by 
the ear, gratifies the hunger by the stomach, or other im- 
pulsion to gratification by other organs, walks by the 
legs, strikes or lifts or works or shapes by the hand, or 
moulds the statue or actualizes the poem in imperishable 
letters with fingers made cunning by the intellectivity 
and the love of order and beauty ; or how in hemiplegia 
the affective emotions are demonstrated, when the will, 
the actuous power, cannot act determinately and demon- 
strate itself, I. iii. 6, 7, 9, 11 ; nor by what organisms and 
intercorrelations of the whole the Self, to so great an 
extent, obtains the mastery over all the animalistic and 
human powers, and normalates them into the living 
and sparkling and more or less transparent symbol of the 
Spiritual Life, yet it has a whole of organized life. 

26. The Self, then, self-analyzing, intuscepting, goes 
into its sensated or effected organism and reproduces a 
sensation or effect that has been registered, and which 
can be more or less clearly reproduced, thus calling it to 
memory, and thus forms or reproduces what may be, and 
by some authors (Mansel) is called, an Imaginate : — 
" Music, when sweet voices die, 
Vibrates m the memory. 
Odors, when sweet violets sicken, 
Live within the Sense they quicken.'* 



224 B. I. c. v. § 26. 

In every Thought there are three elements, namely, — a, 
The Thinking Self. b. The object about which the think- 
ing Self is engaged, c. The Imaginate, the figure, the 
form and quality, which has affected its appropriate 
organism and left its modification in the memory. The 
latter is the link of mediation which unites the two 
former, absent or present. That this is so when absent, 
will be readily perceived. That this is so when the 
object is present becomes' evident when it is seen that in 
successive periods of time, in every identification of the 
object in the v memory, in every successive moment, a 
memory of the object in past time is necessary for its 
identification in the present ; and this is but a comparison 
or continuation of the original impression to such pres- 
ent time. Brewster, in his " Letters on Natural Magic," 
shows that when a natural object of sight is recalled to 
the memory, it is repainted on the retina of the eye. 
Interior observation of the internal senses, and of the 
passions and affections, will show, satisfactorily, that this 
is the case with each of them, as thinking of each tends 
to produce each, as in appetites, anger, love, &c. And 
this tends to explain all those sympathetic movements 
of which man is the subject, and in so many ways the 
victim, in the preponderance of his animalistic and 
human orgasms, wherein the presence of their correlated 
objects in nature and the antagonisms of life excite the 
respondent passions and desires for gratification,, § 10. 
Such are the penalties of improper early impressions ; 
and in the bland and genial impressment of the Forms 
of culture, truth, and holy life on the fresh minds, these 
terrible orgasmic forces may be modified, controlled, and, 
by the unfolding love of the higher life, subjugated. 
Imaginates, good or sinful or morally indifferent, are thus 
the reproductions, in greater or less exactness or force, 



B. L c. v. § 26. 225 

of the impressions previously or habitually made. In 
their determinate reproduction it is shown that the Self, 
from its own interior centre, projects, intrudes itself into 
the organism affected or the respondent viscera to which 
it has been repercussed — reflexed, and reproduces the 
sensational images or impulsions. When this is not 
determinately done, it is produced by the sympathy of 
the passions or affections and their repercussive inter- 
actions, or by the spontaneous action of the registrated 
organism itself when the overdue tension of the inten- 
tive Self in trying to recall is withdrawn. §§ 9-11. 

When the Self contemplates an object, the Imaginate 
of that object appears in the appropriate and correspond- 
ent organism. These various organisms are frequently 
seen to act automatically or spontaneously, as in reveries 
and impulsions of the desires and passions, and in these 
last two instances like most of the cases of the unnor- 
malated life when the violence of the animalistic or human 
orgasms is the rule rather than the exception of conduct, 
as is nearly always the action of the two spontaneous 
forces, I. i. 17-23 ; yet they are susceptible, to a greater 
or less extent, to culture or suppression, and are then 
brought into direct and conscious regulative correlation 
with the autopsic Self. Yet in the most of life it will 
be seen, when closely inspected, how little of its action 
is from the direct and independent Self in its disen- 
veloped solidaric independency, ruling these orgasmic 
powers, strengthened as they are by constant exercise in 
the indulgences and pursuits of life. The proper in- 
dependent Self, in the sanctitude of its spiritual, solidaric 
freedom, is almost relegated from the domain of active 
life, or is made the instrument and the slave of the 
animalistic and the human passions and affections. I. i. 
32. As the conditions of the human selves approach 
15 



226 B. I. c. v. § 26. 

that point where the Proper Self is incapable of exercis- 
ing any clear independency of action, it may be expected 
that then the organisms will be more likely to act auto- 
matically and upon foreign influences, as in hypnotized, 
mesmerized subjects and rapporting mediums. The 
independence and the dependence of the Self in its 
psychical organism may be illustrated from facts suf- 
ficiently established to find a place in. a standard work 
on Physiology. With the explanation, that, in the 
delicacy of organism which is necessary to give the Self 
the power of acting on the various organisms for its owri 
manifestation and their control, these organisms may 
become so automacized or so inordinately excited and, 
in the instances referred to by Carpenter, so hypnotized, 
that they may act independently, and in extreme cases, 
as in manias, &c, react upon the Self and prevent its 
normal, autopsic manifestation and control. I. iii. 15. 
And it will prove in these cases, as in all cases of con- 
tinued indulgence, of a yielding up by the proper Self 
to the demands of the animalistic and the human appetites, 
passions, and affections for their natural orgasmic grati- 
fications, that they will more constantly prevail, until 
this proper Self sinks and disappears from its regulative 
supremacy. In the instances hereinafter given, it will 
be seen that the hypnotic effects produced were in those 
organisms which had been frequently used, and that 
they were only the old currents in their registrated lines 
re-excited into independent, and as it were in their local 
organic action, and they will serve to show the biologic 
action which involves communities in the madness of 
popular infuriations, and sets in high moral relief the 
nobler and better portions of society who are able to con- 
serve their powers and maintain their moral independence 
against bloody and remorseless or wildly extravagant 



B. I. c. v. § 26. 227 

fanaticisms. They show that these temporary hypno- 
tisms or mesmerisms are in the nature of temporary in- 
sanities, or that monomania is like a mesmeric state im- 
pressing a particular function with a line of thought or 
a state of feeling. Carpenter says, " Artificial somnam- 
bulism induced by the (so-called) Mesmeric process, 
(§ 696,) or by the fixed gaze at a near object, (as practised 
by Mr. Braid under the name of Hypnotism,) is essen- 
tially the same as that of the ' biological ' condition, save 
in the different relations which they respectively bear 
to the waking state ; for there is the same readiness to 
receive new impressions through the senses, (the visual 
sense, however, being generally in abeyance?) and the 
same want of persistence in any one train of ideas, the 
direction of the thoughts being actively determined by 
the suggestions which are introduced from without. In 
either of these extreme forms of Somnambulism, and in 
the numerous intermediate places which connect the two, 
the consciousness (?) seems entirely given up to the one 
impression which is operating upon it at the time ; so 
■that, whilst the attention is exclusively directed upon 
any one object, whether actually perceived through the 
senses or brought suggestively before the mind b}' pre- 
vious ideas, nothing else is felt. Thus there may be 
complete insensibility to bodily pain, the somnambulist's 
whole attention being given to what is passing in his 
mind ; yet, in an instant, by directing his attention to the 
organs of sense, the anaesthesia " (this isolated condition 
of the functional action) " may be replaced by ordinary 
sensibility ; or, by the fixation of the attention on any one 
class of sensations, these shall be perceived with most 
extraordinary acuteness, while there may be a state 
of complete insensibility as regards the rest. Thus 
the Author has witnessed a case in which such an exal- 



228 B. I. c. v. § 26. 

tation of the sense of Smell was manifested that the 
subject of it discovered without difficulty the owner of a 
glove placed in his hand in an assembly of fifty or sixty 
persons ; and in the same case, as in many others, there 
was a similar exaltation of the sense of Temperature. 
The exaltation of the Muscular Sense, by which various 
actions that require the guidance of vision are directed 
independently of it, is a phenomenon common to the 
' mesmeric ' with various other forms of artificial as well 
as of natural somnambulism. The author has repeatedly 
seen Mr. Braid's * hypnotized J subjects write with the 
most perfect regularity, when an opaque screen was in- 
terposed between their eyes and the paper, the lines 
being equidistant and parallel ; and it is not uncommon 
for the writer to carry back his pen or pencil to dot an i 
or cross a t, or make some other correction in a letter or 
word. Mr. B. had one patient who would thus go back 
and correct with accuracy the writing on a whole page 
of note-paper ; but if the paper was moved from the 1 
position it had previously occupied on the table, all the 
corrections were on the wrong points of the paper as 
regarded the actual place of the writing, though on the 
right points as regarded its previous place ; sometimes, 
however, he would take a fresh departure, by feeling for 
the upper left-hand corner of the paper, and all his cor- 
rections were then made in the right positions, notwith- 
standing the displacement of the paper. So, again, 
when the attention of the somnambulist is fixed upon a 
certain train of thought, whatever may be spoken in 
harmony with this is heard and appreciated ; but what 
has no relation to it or is in discordance with it, is entirely 
disregarded. 

" It is among the most curious of the numerous facts 
which Mr. 'Braid's investigations upon artificial Somnam- 



B. I. c. v. § 26. . 229 

bulism have brought to light, that the suggestions from 
the Muscular Sense have a peculiar potency in deter- 
mining the current of thought. For if the face, body, or 
limbs be brought into the attitude that is expressive of 
any particular emotion, or corresponds with that in which 
it would be placed for the performance of any voluntary 
action, the corresponding mental state, that is either 
an Emotional condition affecting the general direction 
of the thoughts or the idea of a particular action, is 
called up in respondence to it. Thus, if the hand be 
placed upon the vertex, the Somnambulist will frequently, 
of his own accord, draw his body up to the fullest height 
and throw his head slightly back ; his countenance then 
assumes an expression of the most lofty pride, and the 
whole train of thought is obviously under the domination 
of this feeling; as is manifested by the replies which 
the individual makes to interrogatories, and by the tone 
and manner in which these are delivered. When the 
first action does not of itself call forth the rest, it is suf- 
ficient to straighten the legs and spine, and throw the 
head somewhat back, to arouse the emotion, with its cor- 
responding manifestation, in full intensity. If, during 
the most complete domination of this emotion, the head 
be bent forwards and the limbs be gently flexed, the 
most profound humility takes place. So again, if the 
angles of the mouth be gently separated from one an- 
other, as in laughter, a hilarious disposition is imme- 
diately generated ; and this may be made to give place 
to moroseness by drawing the eyebrows towards each 
other and downwards upon the nose, as in frowning. So 
again, if the hands be raised above the head, and the 
fingers be fixed upon the palms, Jhe idea of climbing, 
swinging, or pulling at a rope is called up in such as 
have been used to such kind of exertion ; if, on the other 



b. l c t. § aa. 



:::-" n:^;r> :-f r-.x;:. "lit" ::.; ..nr. :? 
down ax the side, the idea suggested is that of lifting a 

":._:: ;-.:.i i: :;.-■ f.v.v.-: r ::..:: -. :« :-.;.. I -. ■ : t_ :':.-: :.:::. 
is advanced forward in the position of striking a b. 
: f : : .iv. :: ::::::::>:: ;:::r -::.:-::. ::.:::: S ;:l- :.:-.:.. - 
bulisi is very apt to put it at once into iiuiuidiaU c 

cation.' - .he same authors notes for other instances 

. - :" - i.v.v- k.i.l :". ;:~ v- : -. .". -jy.;.- _;-;:-:;: -_ \;£--: ;■-- 
v -: r L s. :,-..-i: .-.-::.:r::-. 

..-.:;: :.:.: :>r :.;:« .::-. :..r .._::; :.:..:; - u.i:rf :..::; 1.5 
:: :\: : .:V : . -;.: ...«■ ./.-"..:;"„ '. . t- :-:-:-_ ...;jjri vr-.ih 
kJaiad t fe of action as veil as by their intelligential 
fumliou of special activiry. It is hat the excited action 

::' :"_f 5 v- -r.V-f.v. ::. 1:5 >-;.:..:- :..:;::;:. ~..u_i-5:- 

ing the special form of activity with which each is en- 
dowed, without the conscious ptc£< !j *x or control of the 
SeJ£ The acts done under such circumstances are not 
~i_ '.fr.-I :r ::::." :_;::::::.:;: :L- iz:;r~-.:-..\:e 

is in abeyance. It will explain much of 
the spontaneity of human action. L iiL 11. K That the 

exhibited are -called up in snch as have 
:; r:."_i::.: :: ri::::.-_. ?i:-l:.^ ::. : r-~:: .5 
in the organism or original function as inwoven 
by nature in the organism is necessary to the reproduc- 
tion of the uwuifi Ulwi These phenomena will not 
take place with the idiot, nor will an emotion or muscular 
i?:i:r. :: :. ir:-_::: i.:^ :..kf -'.;.:••=■ iz. :i: ~i: b.\? r_:: 
previously exhibited the emotion, or been accustomed to 
•■:r.-:'_: :..>. Z: fl_: — s i:~ :'■-- L_z:.l : :_.: ::^ 
may ln.uanr automatic; and it tends to explain how 
;_r izi—J. .:z~-'~i .: :b- ".:..:. :...:: :_..; .- .m! ..:- 



B. I. c. v. § 26. 231 

special senses as to act and react on each other by simple 
internuncial Repercussion, and without a consciously su- 
perintending Spirit, and how in their subjugation to man 
they may be more or less hypnotized and made obedient, 
more or less permanently, as the animal is organized, to 
the controlling energies of man. It shows how easily 
strong passions and affections are persuaded or tempted, 
I. ii. 15, as it also shows the dangerous tendencies to 
religious and fanatical influences among men, themselves 
in those states of individual or social life where the 
organism is unbalanced by controlling or librating organ- 
isms, or the culture of life, § 10, and the moral indepen- 
dence of the Self does not exist. 

In the delicate machinery of the human organization, 
made exceedingly delicate to respond to the direction 
and control of the Self, this very delicacy subjects the 
various organisms, which are the instrumentalities of the 
Self and the means of communicating in to the Self, to 
extraneous influences, and they must in turn be subject 
to various disturbing causes from without and diseases 
and disturbances within. That these are under the 
control, to a greater or less degree, by medical treatment, 
is also well known, which, in many instances, restores 
them to their normal condition of action, and thus the 
Self can again act on and through them. To one school 
of Medicine these facts are well known, and anguish, 
vexation, audacity, obstinacy, despondency, hysteria, &c, 
&c, are the subject of direct medical treatment, by operat- 
ing upon and, in some degree, modifying the condition 
of the organism concerned ; while all know that the surest 
and only radical remedy is the enthronement of the 
Conscious Self in its regard for Rectitude, Order, and 
Submission to the Divine System of the government of 
God. The importance of the facts, and the distinctions 



232 B. I. c. v. § 26. 

will appear. I. i. 31, 32, 33 ; ii. 5, 7, 8, 14, 15 ; iii. 5-16; 
Book II. passim. They are the reproduced imaginates 
without the Conscious presence and control of the Self. 
II. iv. viii. 

Pointing out the fact that the psytations as natural 
impulsions of their respective orgasmic forces only occur 
in the organisms of the two spontaneous forces, of the 
passions and the affections, and yet that they are regis- 
trated in the viscera as Imaginates, but that the Imagi- 
nates of the Intellectivity are not native and instinctive 
to it, but are gathered through all the avenues of cogni- 
tion hereinbefore brought into view, and having pointed 
out how the Imaginates are restored by direct recall and 
associative sympathies, it may be asked how the unhappy 
race of mortal men may be improved and elevated ? 
Surely the first step will be to prevent and counteract 
these vulgar, vicious, and sinful Imaginates which so 
constantly return and settle into habitudes of the Soul. 
And this can be done only by giving to the early mind 
the Forms of Thought animate, glowing, and intelligible 
with the imperishable Life. Language, as has been in- 
timated, § 24, and as it will be more fully shown to be 
the germinal growth of the triplicate powers in the Self, 
is most frequently purely representative of each in its 
direct and discrete difference, and also of their complex 
combinations and correlations ; and language from the 
earliest to the present times has shown the general mas- 
tery of the animalistic and human impulsions to conduct 
over the spiritual powers in man, yet throughout they 
have been separated, in virtue of these antagonisms ly- 
ing in the very roots of our existence, almost as light 
and darkness. The animal-man has always had a lan- 
guage and a literature expressive of the powers impelling 
him to' thought and action, and indicating his loves of 



B. I. c. v. § 27. 233 

gratification. It was and is a faithful expression of the 
animal-man. It expresses directly and implicitly his 
great lusts, pride, cupidity, and voluptuousness. In form 
and spirit it is at times fierce, hard, haughty, cold, prag- 
matical or hypocritical, but more frequently elegant and 
voluptuous, either to cover the shame of its vulgar and 
unworthy motives of conduct, or to give attractions to the 
wretches it would betray, and the poor dupes it would 
use for its instrumentalities. But the types of the 
thoughts^ the feelings, and the eventual action of the 
other is essentially spiritual. It is rich, simple, sublime ; 
most elevated, most profound, most chaste. It is solid 
in its intellectual constructions, and it is brilliant in its 
glorious adornments. Like the life which produces it, 
" it is, in turn, rich, spiritual, simple, sublime, true, sweet, 
chaste, serious, and modest," or glorious in ornament as 
the richest garniture of the skies, or swells with the very 
grandeur of the Heavens and the awe and reverence of 
the majestic Presence ; and it is the constant preacher 
of Spirituality. 

Light and Darkness bless the Lord ; 

Types of the Thoughts which sever — 
Types of good and evil Word — 

His love or justice praise forever. 

27. As an Imaginate is thus representative of forms 
and qualities and movements in nature and life, and of 
the psychical and spiritual phenomena within, so the Self, 
in its ascent and educational progress, stands in need of 
some more general symbols or tokens for races, species, 
classes, families, — generalizations of individuals of a 
similar kind or organization in the aggregate. The form 
of expression must be more inclusive than when speaking 
of a designate individual or any number of individuals 
of the same kind or organization. It must include the 



234 B. I. c. v. § 28. 

whole. Concept is then that mental expression, repre- 
senting by its arbitrary term the general fact that there 
are a great many things of the same kind or organization 
of which we can affirm there is an individual thing, as 
the man, a man, man, in the last instance, for men gen- 
erally or for mankind. Some general characteristics of 
the class are analyzed and grouped in the mind, and there 
represented, contracted, stenographed- in the symbolic 
term ; and each one in the use of the symbol, in so far as 
he gives it a content, must do so from his own Self, his 
imaginates or sensates, and in intuitions from his pure 
intellections, yet as borrowed from actual forms. I. i. 24. 
From the want of that Speciality and individuality, which 
is the character of Imaginates, concepts will be the more 
vague and indistinct. 

28. In the investigations of philosophizing it is claimed 
that there is a something, a somewhat which underlies 
all phenomenalization, II. iii. ; that phenomena alone are 
recognized, and can only be made known to the Self as 
indicated in sections six and seven, while the underlying 
identities which produce the phenomena remain unknown. 
The proposition may be exemplified thus : — the tulip, the 
lily, the hyacinth, and the onion are bulbous roots, similar 
in appearance, and planted in the same soil, w r atered by 
the same moisture, and growing in the same air and light ; 
they yet produce different forms of plants and flowers ; 
but that autonomy in each which with such cunning in- 
telligence and positive exhibition of force takes up the 
plastic elements of nature, earth, air, water, and light, and 
produces these different forms of plants and flowers, 
escapes all the tests of the senses. This base for the 
autonomy is nationalized, as it has been called, and the 
mental result is called the " notion." The unknown 
Somewhat, reached in this way, which is the same herein- 



B. I. c. v. §§ 29, 80, 81. 235 

before used,. I. i. 38-40, 26-29 ; iv. 28, is the differentiate 
autonomy. It is, in phenomenal metaphysics, the subsist- 
ence — the noumenon for the phenomenology of the 
manifestations. Here again it is seen that in every effort 
to reach the inner underlying forces it is a process of 
going in through the outer covering of forces to their 
causations ; and that here again are found the three forces, 
in some form of combination — the intelligential force 
moulding the particles as they are attracted to and by 
the germ and expanding the limits of its form. 

29. For the conduct of life, and in reference to the con- 
duct of others, and in considering many of the operations 
of nature, e. g. as in the weather, there are numerous 
philosophical contingencies, £ i. 13, to be taken into con- 
sideration in the formation of judgments as to what has 
been done or what will be done or come to pass, or who 
or what agency did it ; and the process by which these 
judgments may be formed are properly called opining — 
a bringing together of the philosophical contingencies 
involved in the agencies at work, and declaring the 
probable issue in the judgment of the thinker, and the 
result is opinion. It is but the process of ideation ap- 
plied to the philosophical contingencies of nature and life 
in the common occurrences of life. 

30. Intuition has already been sufficiently set forth as 
the dry and pure logic of the intellectivity disposing of 
the correlations of quantities, whether of surfaces or 
weights. I. i. 35, 36 ; iii. 29 ; iv. 19, 25. And Ideation 
as the triplicate processes for obtaining the Divine Ideas, 
and the Proleptic Morality, the Transcendental Being, 
and his prolepsis for the movement and order of the 
Cosmos. I. i. 36, 37-43 ; ii. 2, 3 ; iii. 29 ; iv. 3, 4, 18, 
19, 20, 28; ante, § 16. 

31. The processes brought into view seem mainly to 



236 B. I. c. v. § 32. 

refer to the exercise and manifestation of the Intellec- 
tivity ; but while it is theoretically separable in pure 
Formal Logic from its cognate correlative powers, yet it 
is in actual life always connected with them, for it is 
exercised for some use which involves them. But at 
every turn of the processes the two other distinct elements, 
subsistences as forces are brought into view, and cannot, 
without violence to the whole system of the universe, be 
disregarded, based as they are on essential differences in 
their phenoraenalizations in physical nature, and per- 
forming their offices in the moral economies of the indi- 
vidual, and in human and in animal life. They are, as 
so often has been brought into discriminate notice, the 
Actuous, the Objectifying, Objectiv-facient Force, and 
the Attractive, the affective force of all temptations, 
solicitations for the things of nature correlated to its 
action, and thus the Self to them ; and this Love is the 
inherent Appetency of all life, the Attractive force of all 
nature. And these two latter elements are not only 
found in the actual, empirical psychology, but not a step 
can be taken in a completed Rationalistic Psychology 
without their prompt and efficient recognition. When 
once possessed by the Self, they are like its own Con- 
sciousness, they cannot be denied ; and every effort to 
remove them from the realms of nature and life will 
make them irradiate more and more their light and their 
place in the universal system. I. iv. 

32. The Actuous Force is that objectifying power with- 
out which Nature cannot be conceived as having been 
set over in objectivity from its creator, or as having any 
immanent existence. It is the power by which the Self 
is carried, and in conjunction with the intellectivity is 
determinately sent out into overt action ; and it manifests 
itself in spontaneous and thus in indeterminate movements. 



B. I. c. v. § 33. 237 

It demonstrates itself with greater or less power, from 
the expression in the eye or on the brow or lip, or in the 
terrible blow of the convulsed arm and hand ; and is 
modulated by the intellectual culture and love of art in 
moulding the statue, the poem, the book, and all works 
of art, and in the civilizations and in the evangelization 
of life. Yet in all it is seen in its correlations wkh its 
cognate forces, and as deriving intensification and direc- 
tion from them, except in its simple spontaneities of 
anger and self-defence, &c, and it loses much of this 
characteristic in the culture of life, and still more in the 
spiritual subordination which binds it with the chains of a 
holy Love. 

S3. Love is a term, perhaps, of as much indefiniteness, 
yet always definite, as any one in the language. Between 
the sexes it is frequently the synonym of lust ; in the 
citizen, it is patriotism ; in the parents and children, it is 
affection ; in marriage, it is the foundational element on 
which all the institutions of Christianity are founded, and 
without which Christianity itself is a rope of sand, having 
no ligature to bind families into a holy solidarity, parents 
to children, children to parents, and all to society, and 
society together. Yet in the mob and animalistic populace, 
or mere human associations, it is an indefinite impulse 
which produces the hurrah for this leader or that, this 
party or that, this flag or that, and as such is a delusion 
and a folly, it may be, crime, when it observes secular forms 
which are comparatively indifferent, and yet forgets the 
weightier matters of the moral coherencies which should 
bind man in families, governments, society, and the evan- 
gelism of the universal society, based on the solidarity of 
the races, yet in the moral correlations of their tribal 
and historical conditions. In the gourmand it is gluttony, 
in the miser it is avarice, in mere human government it 



238 B. I. c. v. § 33. 

is centrality and despotism, in the evangelist it is charity, 
and in Christianity it is the universal brotherhood of the 
races, yet under the conditionings of the Prolepsis of the 
Almighty. Throughout the entire range of natural ap- 
petencies and moral attractions it is Love, until we reach 
the comprehensive and all-comprehending Charity, and 
thence truly attain the great height where we learn in the 
conscious and unfolded yearning of the Spiritual Self, 
that " God so loved the world " that in the consummation 
of his ages " the fruit of the Spirit is Love," and thence 
feel inclined, nay, are attracted and drawn to look pro- 
foundly into nature and life and see what hidden and yet 
open element in the constitution of things it is which 
binds all things together, and makes physical causes and 
effects the instrumentalities of the moral life, and binds 
in the normalation of all languages all these seemingly 
heterogeneous desires for gratification and the affinities 
in nature under one common appropriate designation of 
attraction, and w 7 hich under all forms of expression, 
whether of appetency, sense of gratification in a sense to 
be gratified, temptation, solicitation, or love, is only under- 
stood and appreciated fully when it is seen and felt as 
an attractive force, showing ever in this its intelligible 
language, its action, and its correlations in nature and life. 
In its highest ideation, this movement in the spiritual 
manifestation of Deity is best represented by the Greek 
word, opfxr] — orma, translated into Latin by the terms 
impetus, impetus animi, movement of the mind, and 
derived from opaw, orao, to see, to understand, a discern- 
ing love. And so the Ormaic Love is occasionally used, 
when speaking technically, of the coordinating force, the 
third coessential element of Deity. I. i. 8-10, 17 ; iv. 
3-16, 20, 21, 28-31. It is necessary to complete the 
ideation of any act of creation by the Deity, whether it is 



B. I. c. v. § 34. 239 

viewed as the exercise of physical power or as the move- 
ment of moral Personality. In the Self it is found in the 
Consciousness, and no normal moral act is conceivable 
without it. I. i. 17 ; ii. 13 ; hi. 9. This third coordinating 
power is the ormaic essence in Deity in virtue of which 
Love is the base of gratification in nature and life, and 
the attracting end of all spiritual aspiration, both in its 
own intrinsic nature and the moral necessity for recipro- 
cation. Love must have Love returned. They correlate 
each other, and the necessity of thought requires both. I. i. 
15. So Love is the base of the affectional emotions in man, 
and is in him personative and representative of the divine 
creative orma. This love in man, in its unfallen or its 
disenveloped and depurated normalation, is seen as the 
profound unselfish and purified love, such as a Spirit must 
have for a spirit where there are no fleshly, earthly en- 
vironments of attraction in its many forms of interests, 
wants, desires, appetites, comforts, conveniences, and en- 
joyments of the animalistic and the human organizations. 
Such love, in its own entire self-abnegation from these 
clinging impurities, such as the sainted living have for 
the sainted dead, would be, in the complete Self, an im- 
pulse and a principle of goodness, and thus not only the 
image, but the likeness of God. "Who will ascend, who 
will intuscept with Christ, the great Teacher of Life, in 
this the only Method of attaining it, into this region of 
holy, contemplative, and active Love ? II. viii. 

34. This gives three entities — three diversities in the 
Self. Into these three diversities the Self can enter and 
thus intuscept them. It can stand by the Actuous power 
and interrogate the Intellectivity, and demand from its 
cognition of the whole realm of organized existence the 
exhibition of its whole fund of cognitions and fancy and 
argument for what motive-love it should actuate ; it can 



B. L c t. § 35. 

stand with the Intellectivity, front to front, to this exec 
mire i rttului . and demand that for such end seek motive 
end of conduct, end by such means end in seek manner, it 

5_ ." :e ;:; r_:f ~ :: ; ;._: ::.:.:: . ;.:;.: rxe-::::e ;.:.- r:;:j 
or vindicate motive, and in vindicating it, enjoy it ; while 
it turns to the loves and sefec : rthy or en worth j 

motive-cause, end finds its cense to actuation in th: 
that causative-end of gratification- the 

- - ■ . ' - - 

... 

lr~i:. : :"_f ':--:.r.'~ : :_f L:.z..-: :::rii. :; :. :r. ::_ :. 

_ t: :.:::. ri;: ;.:-?::: : : .■ :-rziiz: zzl :~:t"~:~:.U 
gratifications, and. aspiring to a still higher excellence in 
the fuller normals don of its fife from its intuitions end 
ideations, eaten the moral effluence raving out through 
the realms of nature and life, and, in the conjugate exer- 
:ise - - : : j ~ - 3 .--■:-:«. :: :;i_ : zz :'..- zz-:z:*i :: zr 
I : . ■_ ■ - . ' . ". :t . . . ' ... - ._ - - .:: ".. ~r 
the Beatifications of die Pure in Heart. This gives the 
..z. :.'. '.. _> ;:: :if r ; :_-: .: = :: ' ;z- 7. .:-"i"r. :'_c \z- 
tuseeptive. die threefold Kte-moving Self In the line 
of its infinite progr the conscious self -accumula- 

tion and exhibition of those powers which, in themselves, 
contain the meamsamd tkc end of the progress, yet only as 
■'z.-- ::- : .:::. i-~_ :: Lt zz::\Lzzz ".:~t ~:.i-r ~ :~z.- :: 
die Lore which accords. This leads fife to sovereign 
Moral Power, and the action and endurance of these 
~ :--.. - y.z t~ :1- S : * ::r "_:~'_t: _:::z. ;.-. I :"ie Ir.z'l- 
cate Wul, circling through all experiences, unfolds into 
die cognition -and actualizing appreciation that Pure 
11:::'. L ~ :- ;err-:: Jrr-r'izi. 

3: becoming apparent, that, starting from the 

interior of the Self — from the selfeentre, in the per- 



B. I. c. v. § 36. 241 

in the analyzation of special details, in synthesizing the 
details into articulated wholes, and joining such wholes 
into a syntactic system by their filamentary correlations 
in the formation of opinions, notions, intuitions, and 
ideations, attaining the Divine Ideas and the Proleptic 
Morality, indicating a Creator coordinated in an Im- 
mutable Morality, to which all these supertend, there is 
an egressus, a going forth of the Self, and there is a 
gradus, an ascent as stated by the philosophic Hermes. 
§ 1. This gradus is through the beholding by the Self, 
through sensations, imaginates, thoughts, judgments, con- 
cepts, opinions, notions, intuitions and ideations ; and in 
conjunction with these there is a gradation of life — of 
living movements — through instincts, passions, and affec- 
tions, to the purified love, carrying this Self into its act- 
uation into life by a new knowledge gained in the ascent 
of the gradations through animal and man up to the angel 
standing by the Throne of Everlasting Love, and reveal- 
ing to the ascending Self, in his exaltation, the likeness 
of the triplicate image to the coordinated Trinity in its 
Unity of law and order ruling into life, the life of the 
infinitesimal protoza, and unfolding the love in conscious 
races which is incomplete and abnormal without a recipro- 
cating Love. The Self, making from its own centre its 
egressus, by the education of life and the Grace of God 
— his Love reciprocating — passes over each step of the 
ascending gradus. 

86. A main purpose therefore has been and will be, 
yet further, to establish the separate, distinct identity of 
the threefold correlate elements in the Self, their mu- 
tuality and their dependent correlations on each other 
and to nature and to God, and that they are personative 
and representative of trinal essences in Deity, which 
subsist each to the other, each with the other, in neces- 
16. 



242 B. I. c.'v. §§ 37, 38. 

sarily eternal coordinate coessentialities. As we can see 
the three correlate elements in man exhumed from this 
envelopment in the environment of their animalistic and 
human orgasms, and their proleptic and progressive 
exaltation in the restored condition of their depurated 
activities, the Self will become sinewed with action for 
further action, in the redintegration of the living forces 
which in the fulness of life will give the likeness of Him 
which created and who is the fountain of all life. 

37. This is reached by the egressus and gradus, and is, 
throughout the ascending gradation, the intusception of 
the Self and through the Self of nature and to the tripli- 
cate ideation of the All-Mighty, All- Wise, All-Loving 
God. It is, throughout, in every step of actual progress, 
an analysis, a concurrent synthesis, and a final redaction 
into completed form, yet, throughout, by subsidiary and 
ascending forms. I. i. 29, 23, 24, 38-42. The diremp- 
tive analysis breaks up and disintegrates the solid wall 
of life and existences which separate the Self from the 
suprasensibly Actual — the spiritual — the Creative 
Forces. And then the synthesis, from the broken and 
disintegrated materials of disorganized forms, dissolved 
organisms, powers spent in action yet never lost and con- 
tinually renewed in the prescribed economies of the cor- 
relations of life and nature, functional forms and orgasms 
exhausting and exhausted, yet their debris furnishing 
sustenance to new vitalities and onward movements, 
gathers the laws and the forces of normalation by which 
to re-form, redact the arch which must span the gulf 
that separates man from beholding the spiritual forces in 
their intrinsic identities. And this arch is the pathway 
which leads the progressive soul over the abyss of nature 
to God. 

38. Empirical Psychology is based on the facts of 



B. I. c. v. § 38. 243 

Consciousness rigidly ascertained and accurately defined, 
and each referred to its appropriate place and connection 
— correlation in the Self. And Rational Psychology 
claims to " lie originally in a very different field from 
experience," and " to seek for the rationale of experience 
itself in the necessary and universal which must be con- 
ditioned for all the facts of a possible experience." — Hick. 
Rat. Psy., 1, 2. This is not true nor scientific, unless re- 
ceived with limitations which will confine it to the Formal 
Logic, or necessitate the inclusion and consideration of 
elemental subsistences which cannot be found in mere 
intellection, and which must come from experience in the 
movement-phenomena of other intrinsic forces. These 
limitations are : a. The only necessary and universal 
which is contained in a mere Rational Philosophy — any 
Rationalism, is and only can be the Insistent Truth. I. i. 
35. This has been and will be further shown to be only 
of forms of , quantity, and as such are necessary and 
universal, b. The Immutable Morality of the Divine 
Self, while it must be postulated and affirmed, cannot be 
circumscribed in any forms of human thought, I. i. 36, 
but the Divine Ideas must be seen as adjustable forms 
for creation and adaptable and adapted to the selected 
place for this planet in its place among the planets, and 
therefore as neither necessary nor universal. I. i. 36, 41, 
42, 29, 25 ; ii. 19 ; iii. 1, 28-31 ; iv. c. In like manner 
it has been and will be more completely and conclusively 
shown that the Proleptic Morality is a special appointed 
or statutory law for the government and progress of 
men in their specific autonomies on this planetary theatre 
of action, I. i. 35, iii. 1 ; and also as not necessary and 
universal, except with reference to creatures so organized 
as man in a theatre of life and action such as this world, 
and moving onward to a theatre of higher or other ac- 



244 B. I c r. | 

tkm. d. That lite and nature, as empirically known — 
experimentally seen, can only be transeendentalixed as 
from a creative source and by a represet 
having Acinous power. Intellectivity. and Love, and from 
its point of transcendentalization feels and lives and 
knows these forces as they are inwoven in the move- 
ments of creation. The most favorable judgment which 
can be allowed to Rational Psychology. I. iii. 31, is, that 
it is bat a restatement of the Empirical Psychology from 
die synthetic side, after the empirical analysis had aseer- 
:;.::.ri r^i ir--iri ziz :V.::s. c.zi rriri:-^ r:..h :;..:. 7 
the concurrent synthesis, to its appropriate place and 
connectio ns. In this sense, in rational psychology, the 
facts which seem to be abnormal, eccentric, and individual, 
as well as those which are common to the race, ar 
be rigidly ascertained and restored to their systematic 
unity in the relations of time and place and exact 
history of their appearance, together with their more or 
less gradual normalation into the life of a people and 
their formulation into language ; and thus, under the 
processes instituted, the concrete, the actually conditioned. 
may be seen in itself and its correlations, lyin. 
v:::. ii ::: "i:L- ~:r.:.z. :: :lir ;.r":: _ T :::;_:.:;::;-: 
and this will give spontaneity and a progressive normala- 
tion of life. As these types and ectypes, and their con- 
iting and constitutive forces, are pursued by the Self. 
k will intnscept nature and life otherwise than by an in- 
tellectual anatomy, which only kills the living life to find 
and get the moveless skeleton. It is manifest that there 
is a large class of minds winch cannot see philosophically ; 
cannot grasp the ante-typal idea in itself, nor. conse- 
quently philosophic and appropriately appointed 
correlations from any number of facts, however great ; 
L iv. ; ante, § 18 ; and that another can only grasp these 



B. I. c. v. § 39, 245 

general laws, executing themselves in law-forces, from 
an accumulation of direct facts and the comparison of 
collateral facts ; so there are synthetic minds, which, 
from a comparatively few facts, will boldly reach at the 
general law, the transcendental ideas and the forces for 
executing them from the Initiate Causations and as 
they are inwrought and inwoven into the facta — the 
things made. Empirical philosophy, when consciously 
conducted by the triplicate activities of the Self, gives 
the facts, and shows how the facts actually correlate and 
adjust one with another ; and as they are seen and felt to 
be intelligible in this very intelligibility, they require the 
intellectual foreplan which ruled the phenomenalization 
of the facts. A full psychology gives the intellectual 
foreplan, and in. the intusceptive ideation of the divine 
forces, functionalized into the law-forces at work, it gives 
the divine prolepsis and traces the facts as they appear, 
flow from — are deter mm at ely produced and actualized 
from the primordial causations. The rational psychology, 
if as such it is at all possible, is purely formal, and as 
lifeless as the pure figures of geometry ; the empirical 
psychology, when conducted as a pure intellection, is but 
a learning of nature and life from its under side towards 
man — an a posteriori knowledge, I. iv. 3, 4 ; while the 
a priori cognition of the Divine Ideas, the Proleptic 
Morality, and of the movement-forces of nature and life, 
and the self-possession of the whole which makes these 
intelligible, makes him who reaches this union of the 
divine and human, a son of God, and crowns him with 
Light and Love. But in this long travel there are 
Teachers and Learners, docile and indocile, the obedient 
and those who must be submissive. 

39. The only perfectly synthetic mind is Deity. In 
his transcendental Intelligence, in his Omniscient In- 



246 B. I. c. v. § 39. 

tellectivity, lay the universal cosmos in its divine, unact- 
ualized, unmaterialized foreplan — in its unsymbolized 
idea. This was fashioned forth in the multitudinous, 
complex, yet consistent and correlate details of creation. 
In' this proleptic idea was, is, the absolute synthesis. 
This synthetic state, in the actual movement of the 
coordinate forces, descended into the practical, into the 
material, the concrete. God descends from synthesis — 
his omniscience — into his analysis, the creation of things 
in detail ; man ascends, can only ascend from analysis to 
synthesis, in whatever formal manner he may declare 
the processes and the results. Creation exists only in 
details ; it can only so exist, and man can only catch the 
synthesis, part by part, in his fragmentary analysis of 
the details. This divinely concrete, in its actual com- 
binations and adjustable correlations, is presented to man 
under various synthetic conditions, as water, air, bodies 
and instincts of animals and souls of men, and in less or 
greater systems ; but their preestablished correlations — 
preestablished in the very conception of their adjustabili- 
ties — bind the whole into a determinately arranged sys- 
tem. Man must, he only can, by slow analysis solve this 
natural, and ascend to the spiritual synthesis, that is, 
analytically reconstruct, re-form the synthesis. These 
he does only in virtue of the Intelligibilities inwrought 
in the concrete. These Intelligibilities are intelligible 
to him only in so far as he sees that which he himself 
possesses ; he understands actuation in others or in 
Deity only in virtue of his own power of actuating. So 
of the intelligential workship in plants and instincts in 
animals, and so of the intelligence of men or angels or 
God. So of the affections in their diversities of func- 
tional zations, and in the simplicity and singleness of 
the Love which is the base of all gratifications. § 35. 



E. I. c. v. §§ 40, 41. 247 

The physical law-forces are on the outside toward and 
in nature, and they are the resultants of moral forces ; 
hence physical life must be first comprehended or ap- 
prehended before the moral life can be reached. We 
must go back through the acts and conduct of man to 
the moral life of the man, and through nature to God. 

40. Starting from the ground of sensation in the 
organisms, and passing through the gradus of cognitions 
in perception and their colligations in opining, notionaliz- 
ing, intubating, and ideating, and embracing the conscious 
actuations and affections, and claiming that, now in the 
history of the human consciousness, and as it can now 
be observed in the gradations of tribes and nations, there 
is a historical unfolding of the solidaric Self, and that, as 
it unfolds in the complement of all its powers, in its deob- 
scuration from its organic autonomy, it comes to know 
and love God, and by the very sympathies of these powers, 
in actuating its life, seeks order, justice, righteousness, 
and eschews Fraud and Force, the twin children of 
Iniquity. Finding that the synthesis of nature and life 
in their mutuality and difference, and in the preparation 
and adjustment of physical facts and forces to moral 
agents and moral forces, has been given to man for the 
exercise of his highest powers, and a method has been 
bestowed upon him by the great Teacher wherein he 
can attain the highest law of self-government for the 
moulding of his own actual positive life, and from him- 
self, in some degree, impart new life to others, the foun- 
dation is laid for binding the whole into one syntactic 
system in the reconstruction of the universe from the 
Power, Wisdom, and Love of God as living, coordinate 
Forces, and radiating their triple light in our own lives 
and into the great current of human life. 

41. The harmony of all views which are true is 



248 B. I. c. v. § 41. 

their just and syntactic combination by a view or method 
common to all truth ; and Morals and Physics, Mind 
and Matter, must be seen to be harmonious by a posteriori 
laws or by a priori forces ruling and ordinating both in 
their very creations, and arranging the correlations for 
their adjustabilities, or in some theory of Emanation, 
Transformation, or Development. Nature is given to 
man in greater or less synthetic detail, and the Thoughts 
of a Holy Wisdom have been gathering in the ages in 
words of light ; and from the very nature of the facts 
and circumstances, the times, the places, the agencies 
employed, some of the facts exhibited and doctrines 
enounced with greater simplicity or clearness at different 
times and by different persons, it is the province and the 
duty of the Self, standing on this parallelism of facts 
joined together by the very laws and mutuality of forces 
which unite or intercorrelate the moral and the physical 
natures, to reach forth, through the broken, disintegrated 
and ever-changing materialism of nature and the con- 
fusions of creeds and inconsistencies of faith and practice, 
and the superstitions common and native to the human 
mind, and the constant tendencies of mankind to malver- 
sate the highest and holiest forms of Truth to the gratifica- 
tions of their human passions and affections, and thus re- 
turn, more or less degradingly, to their native conditions, 
and, passing through all these, reach to an ultimate 
synthesis, and, consequently, to a concordant philosophy 
and a coordinate Religion. In each step — and the appeal 
is to the intelligent consciousness — new and brighter and 
serener light will irradiate upon the path from the intel- 
ligibilities within and beyond, and which are inwoven and 
implexed in nature and life ; and each new ray of light, 
as it is gathered, will increase the volume of light, until, 
in the highest upward progress, all the stones and beams 



B. I. c. v. § 41. 249 

and apartments of the great superstructure of the Temple 
of the Universe will be seen to be bathed in the efful- 
gence of Light and Love, and the Stars of the Morning, 
which sang for joy in glory of their creation, in their 
Living Forces, still hymn their Praise. 



BOOK FIRST. 

BUILDING-STONES. 



CHAPTER SIXTH. 

MATERIALS OF CONSTRUCTION IN FURTHER DEFI- 
NITIONS. 

1. All philosophical investigation and all positive 
knowledge in formulas of science, as well as in popular 
and common acquirement of information, belong to one 
or other of two chief divisions — Physics or Pneumatics 
— LTrerqa, Spirit, in its threefold spiritual meaning. 

2. Physical Causes are the result or the determinate 
effects — production of Moral Causes, I. i. 8-10, 15, 16, 
18, 19-25, 41, 42 ; ii. 2, 19 ; iii. 1, 19, 20, 25, 29-31 ; 
iv ; v. 15-17 ; and as physical causes are seen to corre- 
late and specially effect different organs or orgasmic 
powers, tempting human passions and appetites, and 
soliciting the various distinctive instincts of the animal 
and human natures, I. i. 30 ; ii. 11, 12, 13, 16, 18; iii. 
3. 4, 5-15 ; iv. 24, 26, 27, 30 ; v. 7, 8, 9-14, 31 ; and as 
each part of the human system is generally and, most 
of its organic parts, specifically, effected by different 
medicinal or poisonous or nutritious agencies, I. ii. 19 ; 
iii. 5-15 ; and as it is well known that the whol% or 
diverse parts of the human organization are effected by 



B. I. c. vi. § 2. 251 

mental conditions, producing prostration or over-excite- 
ment of the psychic organization itself, and of the visceral 
parts connected with these spontaneities, these psyta- 
tions, I. ii. 33, 34 ; ii. 7, 11, 14, 19 ; v. 12 ; and as it is 
known to the whole class of learned men in the medical 
profession that medicinal agents, properly applied under 
certain circumstances, produce certain general and special 
and specific effects on what is by them called the Mind, 
as intoxicating drinks, opium, hashish, canabis, &c, 
and that one branch of this profession apply specific 
agents to specific characters of mental diseases, as they 
are called, and this in the decided conviction, as gained 
by experience as effecting them, as aconite, pulsatilla, 
stramonium, calcarea, &c, &c, I. v. 25, and medicinal 
agents and topical applications will be seen to be ap- 
propriate whenever the fact shall be distinctly grasped 
and acted upon and the effective, the special remedial 
agents shall be discovered and applied, that over-excited 
organisms send their maligned influences along their 
afferent nerves in to the Self and overpower its proper 
normal action, and as these are excited or reduced 
in action, so is the effect on the Self modified ; and as 
the effects of mental hallucinations — combined diseases 
of the affectional, passional, and ideational functions — 
in producing various effects on the human organization, 
are seen in visions, swoons, wasting of flesh, hysterical 
bleedings, unnatural appetites, as for human flesh among 
the were-wolves of Silesia, as they were called, &c, &c, 
and in their nameless numbers of diversified forms and 
perverted malignancies, as detailed by the numerous in- 
telligent authors who have written upon manias ; and 
as the impressibility of human powers on the domestic 
and other animals in their general and special training 
is manifest ; and as the influence of hypnotism and mes- 



252 B. I. c. vi. § 2. 

merism, and the recurring effects of degrading or ordinary 
Imaginates on the whole nature of men who have not 
been taught or have not the normal power of self-posses- 
sion and moral conservation of their higher nature against 
this- charlatanerie, have become settled facts of science, 
and these early vicious impressions are seen as originat- 
ing in a fundamental law — in law-forces of action and 
reactions ; and as the influence of repeated opinions, in- 
volving the actiop.of the spontaneous forces of the Self 
and the manifest effects from a very ordinary eloquence 
and false glossings of editorial non-responsibility upon 
any subject and in any direction in which the popular 
mind is prepared and impressed, show the reciprocating 
correlations which subsist and which are so constantly 
manifesting themselves between physical nature, somatic 
organization, the instinctive, the psychic, and the spiritual 
phenomenalizations, — the foundations are laid for affirm- 
ing the immediate kinhood of the underlying forces 
which thus reciprocate and interact. In the multiplicity, 
certainty, and definiteness of these facts, the suggestive 
conclusion, yet for further elucidation, is affirmed that 
the substances, subsistences, noumena — these antitheses 
and causative origins of phenomena, I. iii. 20 — in their 
secondary conditions and provisions for causations and 
intercausations in the physical and moral economies of 
the world, although scientifically different and separable 
into distinct sciences, yet so interpenetrate and effect 
each other, in a fundamental philosophy where all the 
correlations and relations of nature and life are con- 
sidered, that to a rigid analysis they constitute but one 
philosophy, namely, Spirit, Hvevfxa, in its broadest sig- 
nificance, actualizing itself through material forms in 
spiritual processes from its certain definite underlying 
ontologic forces. 



B. I. c. vi. §§ 3, 4. 253 

3. While the Spirit of man modifies the material and 
the psychic autonomy in which it is complexed, it is 
modified in its manifestation by this material and psychic 
complexus and by the reciprocating orgasmic forces inter- 
woven therein and thus correlated to all the forces in- 
woven into nature and life, and by its own autopsic 
spiritual independency and reaction within prescribed 
limits — constituting its allowed circle. Beyond his 
allowed circle he may not pass. It is not given to him 
to institute an Insistent truth ; however reasonably or 
fantastically he may apply that which is simple, attain- 
able, and true in its elementary forms, and however va- 
grantly and lawlessly he may form his ideations, he cannot, 
in a system of correlations, escape from the Divine Ideas 
in themselves and their correlations as woven around 
him ; and whatever system of secular polity and disci- 
plinary and active morality he may institute, it can only 
be for a humanity founded in positive gradations and un- 
folding in a normal prolepsis ; — and whenever he passes 
these bounds and prescribes an Immutable Morality for 
the Almighty, he will reach those moral contradictories, 
more irreconcilable and distressing than those which 
rationalism finds in physical creation, and which involve 
the moral sciences in doubt, if not in despair, and drench 
the earth in blood for Revolutions to install the Rational 
Principles of Nature, which forever escape in the ruin 
and desolation and oppression of the people. 

4. In the material,, forms, organic complexures, func- 
tional forces of their differentiate kinds, psychical proc- 
esses, and evolutions and normal unfoldings of the Self, 
and in the intuitions and ideations, and in their syntactic 
correlations as cognizable by this Self, are the foundations 
of all philosophizing and the consummation of all science 
and progress. When facts are recognized as phenomena 



254 B. I. c. vi. §§ 5, 6. 

of nature or mind, it is knowledge, and they are passed 
over to the domain of Positive Science. Beyond this 
ever-widening horizon of knowledge, but articulated on 
it by the correlations to the transcendental synthesis, I. 
v. 39, lies always and ever onward the region of philos- 
ophizing and the unfolding limits of Religious Thought, 
yet based on those Intuitions and Ideations which em- 
brace and complex and correlate the whole. 

5. All elements of knowledge, as they are presented 
in the Consciousness, are there subjective, either as sen- 
sations, instincts, psytations, imaginates, concepts, notions, 
intuitates, or ideates, and as they are inw r oven by their 
correlations into actuation by the Intellectivity for the 
gratification of the passional or affectional nature — and 
below this they are the internuncial spontaneities of 
instinct. Whatever may have been their original sub- 
jectivity in the Self, or the objectivity of the phenomena 
which produced them, they must, as objectivities to the 
Self, become enfolded in the reflex consciousness, and be 
subjected to its scrutiny in its threefold light, and thus 
become subjective-objects ; that is, they must be received 
into the clear consciousness and there be thrown into 
objective position before they can be scrutinized and 
made elementary to knowledge, philosophy, and religion. 
Here they are enlifed, infecundated by the Self from its 
animalistic, human, or spiritual subjectivities. 

6. When so posited and become objects of meditation, 
they are subjective, I. v. 20-22, ^and when its own 
orgasmic motions in its animalistic impulsions and psy- 
chical psytations and its own self-conscious action, on and 
through these, are subjected to ratiocinative processes, 
the contemplation or analysis of these direct acts, pas- 
sions, or affections, is the reflex action of the Self, 
which can only occur upon the reproduction of sensation, 



B I c. vi. § 7. 25,5 

impulsion, or psytation as an Imaginate, and this through 
the intervention and use of concepts, opinions, notions, 
intuitates, and ideates, at every step involving the cor- 
relations — the action and reaction of the forces inwoven 
into nature and life. I. v. 25-35. A reflex act is the 
Self reacting on the Imaginate restored to the conscious- 
ness by this re-enlifing process and in the ascent to more 
abstract processes on the previous processes thus, in like 
manner, reproduced. II. iii.-viii. 

7. The only insistence which has clear and distinct 
eternity, in its formal permanence, aside from the 
Creative Forces, and which, in any final sense as a 
predicate of language or rather as a category or essence 
of the Intellective Power, of the divine Omniscience, is 
the Insistent Truth. And yet this must be discriminated 
against as not being ontologic, and as having only a 
formal insistence ; otherwise this would be a return to 
what has, by man}', been imputed to Plato, namely, ideas 
as eternal types or self-subsisting patterns. Being alone 
is ontologic, and this is attained by the ideation and not 
by the intuition ; but the insistence of this truth being 
seen as an ever-accompanying law of concretion when- 
ever any factum or created thing enters into existence in 
time and space, it is to be recognized as the law of its 
quantity. I. iii. 29. All else in nature and life is phe- 
nomenal ; yet the substrata of phenomena, by the objec- 
tive act of creating, by the assigned immanence of the 
eternal Creative Powers into it, may have an endless 
duration, e. g. the souls and the spirits of men. When 
the mind escapes from the theories of transformation and 
emanation, I. iv. 8-10, and intuscepts creation, it can 
only find immortality, eternal life, as a subjective iden- 
tity, in the stabilitation of the eternal Will. I. i. 17, 18, 
12; iv. 25. 



*2o -: B. L c ri. §§ I 11. 

8- When phenomena arise out of and. from the 
from the conscious exercise and normalative control or 
direction of some or any of its ic or p 

funetio are notated with them in the organisms, 

and so are or may be made the objects c: ^plation 

he reflex action of the Selij — they are strictly sub- 
jectively-objective. L iii. 17. 

n the animalistic or human orgasmic psy cations 
are not made the objects of reflex action, they are spon- 
taneities ; and pure simple spontaneities, per se. do not, 
nay, cannot, gn dve knowledge — human wisdom. 

It will be spontanT l^e end. Conscious self-direc- 

tion and normalation is required for self-direction and 
-:-ulture in the cognition of these spontaneities and 
their subjection to the Prof 

_en phenomena arise without the Proper 
Self and without the somatic and psychic com pie: 
that is, are ed from and through the 

the ouier worl are objectively phenomenal, but 

become subjective by the correlations which unite the 
whole in and to the Self. Let the notion of pure objec- 
:y be taken as a somewhat standing over in objectivity 
from the Self, or some determinate act ^elf put 

: from the Self, and inwoven into the material con- 
tents of nature in form or action, and thus subsis 
sub modo as from the determinat: Thus na 

stan from God. IL L ; HI. iv. 

11. j£ pure Pneumatics, w! *ing 

of the human solidaric Self, becoL- 

. and a ruling, di: and 

oe orgasmic forces in the a 

human organisms. L i. 1 -_ . . 19 ; iii. 9- 

15. - : iv. 0-12. 23-30; v 12-14. 21, 22-34. 

In these processes it has ren that the autopsic 



B. I. c. vi. § 11. 257 

spiritual powers exercised by the conscious Self were 
the demonstrating Actuous power, the Intellective power, 
and the Affective power. These in their simplicity and 
in their complex combinations, as they arise out of or in 
the mental states, are seized and held and, as it were, are 
re-posited in the Self, and thus become subjective objects 
of discriminate cognition. I. v. 26. The want of this 
discriminate cognition leads to profound and continual 
error. This will be made apparent in the simple state- 
ments from the Philosophies Institutiones of - Tongeorgi, 
the most concise and comprehensive system of philoso- 
phizing yet submitted to the public mind. Lib. III. cap. 
I. art. II. § 277, 5°. 

" Volitio est tendentia qusedam in objectum cognitum. Nullus 
ergo potest exeri voluntatis actus, nisi cognitio aliquid voluntati 
prffiluceat, objectumque proponant. 

" Pone nunc in subjecto non simplici volitionem. Erit in illo 
etiam cognitio. Die, quasso, utruni cognitio et volitio pertineant 
ad diversas partes, an vero utraque in una eademque parte resideat. 

" Si primum dicetur, absurdum dicitur, et quia est contra in- 
timum sensum, et quia impossibilis volitio est, nisi in eo qui 
vult, sit, cognitio. Si alterum, non te extricabis, nisi subjectura 
in quo est cognitio et volitio in eo qui vult sit cognitio." 

Again, Id., cap. VI. art. I., be says, "Appetitus est tendentia 
in bonum apprehensum. Entia quae cognitione pollent, in hoc 
differunt a rebus cognitione carentibus, quod non solum ab ob- 
jectis quae extra ipsa sunt, sed etiam ab objectis quae in eorum 
apprehensione per sui speciem existunt, moveri possunt, si haec 
ipsis convenientia sint. Et bis motus appetitus. 

" Duplex est in bomine appetitus, sensitivus et intellectivus." 

" Volition is a certain tendency towards a known object. 
Consequently no act of the Will can be exercised unless knowl- 
edge foreshadows something to the will and places before" it the 
object. 2sow give volition to a subject, not simple. There will 
then be knowledge in it. Tell me then, I beg you, whether 
knowledge and volition belong to different (diverse) parts, or 
whether does not each reside in one and the same part. If the for- 
mer be asserted, an absurdity is uttered because it is opposed to 
17 



2/>8 B. I. c. vi. § 11. 

the intimate sense, and because volition is impossible unless in 
him who wills there should likewise be knowledge. If the lat- 
ter be asserted, you cannot escape unless the subject in which 
there is both knowledge and volition should have in it volition." 
" The appetite is a tendency toward some good that is appre- 
hended " (appreciated — desired 1). " Existences which possess 
knowledge differ from those wanting knowledge in this, that 
not only are they influenced by objects outside of themselves, 
but also by those which in their apprehension exist in their own 
proper species, if these be appropriate to them. And by these 
is the appetite moved. — In man the Appetite is twofold — sen- 
sitive and intellectual." 

In both of the extracts, applying as they do to the 
identical Self, there is a tendency ; in both there is 
cognition ; and in both there is intellectivity for this 
cognition ; and in the last there is the same volition 
which is in the first, and therefore in the processes pur- 
sued by the author there are in one and the same thing, 
as a simple, elementary, or ontologic identity, cognition, 
volition, appetite, (appetency,) and tendency, if these two 
latter are not identical, and therefore in this homogeneous 
identity a tendency, a cognition, a volition, and an appe- 
tency. Li. 8-10, 17—23; iii. 9; iv. Omitting any 
criticism which might be allowable on the change of 
volitio into voluntas, and this continued into vult, both- 
of which may express wish as well as will, and referring 
to, I. i. 18, where will, counsel, and wish or desire are 
used convertibly in the Greek language as they are so 
frequently in the Latin and English, it is seen that the 
thought is as complete or defective if read, " because 
volition is impossible unless there be cognition in him 
who wills," or, " because wish, desire is impossible unless 
there is cognition in him which 'wishes, desires," or, "be- 
cause to will is impossible unless there is desire (wish 
of some kind) in him who wills," and that each is im- 
perfect as describing full normal actuations of the Self, 



B. I. c. vi. § 11. 259 

and that the three, the acts, the intellection, and wish or 
desire, are requisites and facts of every complete normal 
act of the Self. 

The Self can have a certain tendency to a known object 
only in virtue of a cognition more or less open and intel- 
ligent, and that to call forth this appetency in the Self, 
this known object must have a use in some gratification 
for this tendency : and the self-conscious tendency to 
any apprehended good, or escape.of apprehended evil, — 
a negative form of good, — is appetency. Appetency and 
gratification are as convertible as cause and effect ; 
there can be no gratification except as there is appetency 
and object and subject for the gratification. It must 
be further seen that the appetency may exist without 
the cognition, and to be called into action when the 
cognition occurs, and the cognition may exist without 
the appetency, and that in the human organization they 
must be correlated to each other, and to the particular 
objects in nature and life, to produce the phenomena 
stated ; hence, in some degree, the diversity of natural 
appetites and psychical tastes. And the Self may 
know an object, may have an appetency for the object, 
and yet not actuate for the object, until the cognitive 
Self, from its other cognitions, shall determine for which 
known or apprehended object and appetency it shall act. 
Each product of these powers thus discretely complex in 
the autopsic Self as it is generated, produced, or mani- 
fested, each in its province, is purely subjective and dis- 
crete in its genesis, whether the exciting cause is exter- 
nal or internal, but when reproduced from their notations 
in the memory and made the object of these reflex 
processes, is subjectively objective. 

Pure Metaphysics as reaching to these correlate forces 
in the Self, and to ontologic causations in Being, is there- 



260 B. I. c. vi. §§ 12, 13, 14, 15. 

fore subjectively objective, — its facts being subjective 
facts presented under conditions of thought which must 
carry them up to the a 'priori law-forces which ruled the 
creation of existences and established their correlations 
in the grandeur of their vast and implicate system. 

12. The Intelligibilities pervading the Self in these 
triplicate activities, and in the animal and vegetal orders 
in their intelligential functions, and in the former in 
their various instincts, (with but one general law for in- 
stinct, I. i. 30,) and matter as menstruums for recip- 
iencies of more open and active forces, and these as 
wisely correlating forces, § 2, ante, necessitate in their 
systematic syntax the opinion, the notionalization, the 
ideation of ontologic forces coordinated in a base of Con- 
scious Unity, the source and artificer of all in their im- 
pregnate and differentiate forces interacting in systematic 
correlations throughout their vast complexure. At the 
end of an ultimate analysis, on any of the filamentary 
connections of system, is God, the Creator, in the ormaic 
omnipotence and omniscience of his synthetic movements. 
I. v. 39, 41. 

13. This gives the primal objectiv-faciency in creation, 
and the primordial division — Being — Existence. I. ii. 1. 

14. Existence is matter in its differentiations, and 
differentiate forces, in all their forms of stabilitation, 
organization, and functionalization, and the Self with its 
complexus of triplicate coefficient powers in its threefold 
complexure of body, soul, and spirit. 

15. Matter, each in its kind, is a somewhat- — a sub- 
stans, held together by its own inner constituting forces, 
I. i. 8-10, 12, 11, in which may inhere a congeries of 
qualities held together also by their own inhering cor- 
relating forces, yet capable of yielding their attractive 
tenacities and intensities to other qualifying, separating, 



B. I. c vi. § 16. 



261 



or more comprehensively combining forces, and thus 
throughout of adjusting modifications. Or, on the theory 
of Boscovich and Faraday, matter is forces in situ, or 
a complexure of forces held together by their cohering 
correlations, yet also with inhering contrapellences — 
powers of divulsion and repulsion. I. ii. 6 ; iii. 3, 7, &c. 
This is not given as the exact definition of that School, 
but it is the philosophic base of their doctrine. It will 
appear, as this system unfolds, that this stabilitation of 
forces is substantially correct, yet that there are created 
elements of matter, infinitesimals, as vehicles or men- 
struums for other differentiate forces, and all for the grand 
and majestic movements of the planets and star-systems 
in their places, the orderly working of organizations and 
the delicate tissues of the human brain which shall give 
discriminations of all to the autopsic man and from him 
react on nature and in life. 

1 6. The Facts of nature — the finite — the concrete — 
physical phenomena always appear in serial orders, 
in causes and effect. Their consideration directs and 
leads the inquiring mind downward in their linked series 
through their actual and potential sequences to inter- 
mediary effects flowing from their intermediary causes 
to the final cause — when attainable and which is unat- 
tainable except in a moral system where the causative- 
end is enfolded in the beginning and rules the movement 
by a proleptic purpose — or, upward, to some causal 
idea coordinated in intelligent power and motive-love 
for their differentiate beginnings, their sustensive iden- 
tities, and their actual and their phenomenal continuity. 
If the mind can overleap or rather connect and articulate 
in an unbroken series across the gulfs which seem to 
separate the beginnings — the genesis of species from 
their previous non-existence when new and differentiate 



262 B. I. c. vi. § 17. 

causes commenced their action, then the ascent back may 
be to the first egg of night or germinative dot. I. iv. 
5-8. But from the infinitesimals, falling into order 
under the control and ordination of the ruling forces, 
through to Autopsic Man, there is the harmonizing 
system of correlations indicating the omniscient eye that 
sees all, the governing power that rules all, and the wise 
love that, in the prolepsis of his movement, cares for all, 
and in the end this Love will, through his loving creation, 
reciprocate the love in the beginning. I. i. 15. 

17. The autopsic Self intervenes, or is superimposed, 
upon all. Psychical spontaneities, and the autopsic Self 
in its determinate movements, break up, alter, change, 
direct, combine, and, with spontaneous or conscious pur- 
pose, use or abuse the serial orders of nature. This 
conscious Self avails itself of that vast area of Intel- 
lectual and Moral Freedom presented in the philosophic 
contingencies by which secondary causes may or may 
not be brought into action, and the spontaneous or, in its 
higher conscious life, the determinate Self is constantly 
the agency by which this link between causes, more or 
less remote from each other, are brought into contact 
and causation for effects. These are conscious causations 
constantly at work in multitudinous numbers, thus alter- 
ing, changing, directing, combining, and using or abusing 
the serial orders of nature. To what extent they thus 
act upon, or may, in a general harmony of intelligent 
and exalted motive-end, affect the general disposition of 
nature, philosophy or science or religion, we have not 
seriously inquired, nor yet proposed as a definite end of 
inquiry, although nature in many localities and in some 
of its species is evidently improved by the sporadic or 
spontaneous, rather than by any determinate movements 
of, civilization for a determinate system of improvement, 



B. I. c. vi. § 18. 263 

while the fact of stationary or retrograde condition of 
man everywhere on the earth is actually typified in the 
condition of the country which he inhabits. This may 
be illustrated by the condition of Judea and Galilee 
in "the mantle of barrenness with which the demon 
of Islam has covered it," in the improvement of the cold 
and inhospitable forests of Germany, in the greatness 
and in the improvement, wealth, and comfort of the 
Netherlands, in the valley of the Nile, in the plains of 
India and the wastes of Africa, and in daily life in the 
dilapidated fields and home of the drunkard, in the 
viciousness and contaminations produced by the ex- 
penditures of the profligate and in the contracted poverty 
of the miser, and in the world everywhere, where man 
touches it in his rich penury, in his lusts, voluptuousness 
or pride, or desolating power. The psychical phenomena, 
thus closely interblended with physical nature, more or 
less typify these serial orders, though seemingly more 
irregular, erratic, and incalculable from the automatic 
acts of insanity, monomania, or unbalanced organization 
to the conscious acts of deliberate autopsy, and through- 
out they are subject to the calculation of opinion in 
the fact that all nature and life are bound together in a 
system of correlations. These spiritual causations in 
man, in the selection of his ends of action, in the inten- 
tional breaking up, altering, changing, directing, and 
using or abusing the serial orders of nature and the 
moral forces in life, and shaping, moulding, and con- 
structing from them means and instrumentalities to the 
selected ends, manifest and vindicate their own indepen- 
dent and autopsic character, yet always limited to means 
and ends within the range of the appointed prolepsis 
and its own relations in its time and place. 

18. This autopsic Self, in its higher foundational — 



264 B. I. c. vi. § 19. 

solidaric action, is that unity in triplicity which possesses 
the consciousness of sensations, external and internal, 
and of the direct acts and reflex consciousness of objec- 
tifying, intellectualizing, and loving. I. i. 4, 17, 34. Its 
sensations must be as the natural world is correlated to 
it in appropriate organisms for perceiving its quantities 
and qualities. And these must be as the place of our 
world in its star-system and as the place on this planet. 
I. iii. 1. In such a theatre and in such an organization 
it must ever be the slave or the master of the objectivi- 
ties with which it is surrounded, or it must aspire to an 
End above these objectivities ; but it can do so only on 
condition of passing through these articulations around 
itself. At any point in the movement in which it stops, 
there its progress and ascent ceases. Well is it for him 
to whom change, vicissitude, sorrows, and deaths come as 
messengers loosening his fetters of the low r er conditions 
and bidding him to aspire. His end is not found in the 
animalistic or human loves of gratification of this world. 
19. Consciousness — Self-consciousness is the foun- 
dational fact of autopsic life, whether this be found in 
the knowledge and love and actuation of goodness or 
guilt. It is the primary fact and foundational cognition 
for any fundamental philosophizing. Its spontaneity is 
impredicable to philosophy. It cannot be thought, and 
any philosophy of life be preserved. And in Omni- 
science all spontaneity is of necessity excluded. Omni- 
scient Consciousness is universal cognition ; and circum- 
scribed consciousness is limited cognition, and as these 
. limits are enlarged, man ascends towards the universal 
cognition ; so in the love and so in actuation. So Man 
learns and aspires. . Again, the End is seen in the be- 
ginning. This consciousness in the Self is the eye, if 
not " the light of our seeing." . It is the witness of feel- 



B. I. c. vi. § 20. 265 

ing, of actuation and loving in the dark labyrinth of the 
organized Self to be brought to light in its great fulness 
and ever onward realizations of its conscious intuscep- 
tions. It is the self-cognition of the abiding energizing 
of the Self in all its normalation. It is the only attest- 
ing witness of every such exercise or act of mind, and 
through all such mental phenomena it cognizes its own 
identity, which it never loses, save in insanity, pure in- 
stinct, sleep, unconscious revery, spontaneity of passion 
or affection, or in some lesion of the brain which breaks up 
the intercommunication of the Self with the outer world, 
or so affects the organism that the Self has no control 
over it, and the organism so affected ceases to be the 
organ, so far, of the Self in its intercommunications. In 
the fact of its control, in the normal conditions of the 
organisms, is seen the independency of this Self, — and 
in the automatic action of the organisms their separate 
and organic use and action are made apparent. 

20. It has been shown, I. ii. 7, 8 ; iii. 5-15 ; v. 2, 3, 
7-14, and the influence of these facts will more fully 
appear hereafter, II. iv.-viii., that all sensations are effects 
upon an outer organ or upon an inner system of afferent 
nerves which carry the registration of the quantities and 
qualities of objects or the modifications of some of the 
internal senses, as hunger, thirst, erotic desire, &c, to 
the place of perception, the locum tenens of the Self. 
Around this place, this locum tenens of the Self, are 
placed those organisms which assimilate man in so much 
of his human passions and affections and capacities with 
the nobler forms of the animal races, — the cunning of 
the fox, the wonderful constructiveness of the bee, which 
performs blindly- wisely that problem which required 
the highest mathematical skill of four of the ablest men 
of Europe to solve and determine, the singing of the 



266 B. I. c. vi. § 21. 

mocking-bird, the ferocity of the tiger, the accuracy of 
the little choetodon which, from its denser medium in the 
water, can shoot a drop and strike a fly in its rarer 
medium and make it its prey, the boldness of the lion, 
the sagacity of the elephant and the dog, and the mater- 
nal instinct of all animals, and from its superior and 
more or less independent position the Self must use these 
organisms in its consciously normalated life. The fox 
is not cunning because it self-consciously determines to 
be so, but when the impinging of its hunger repercusses 
to this organism, ,the whole animal is reflexly put into 
motion to accomplish its gratification and its cunning acts 
instinctively, as ideational, passional, or affectional manias 
act in man. But in the life of self-conscious normalation 
the Self must say to this cunning, Shall it be used for fraud 
or to attain a proper end by proper means ? it must say 
to its bird-singing capacity, Shall it be aesthetically cul- 
tivated for the pleasure and adulation of men, or shall it 
be for praise and joyousness and gratitude, or for the sor- 
rowful songs of wrong and exile where they " sit by the 
waters and weep " ? or to that ferocity, terrible in all 
animals, but more terrible in man with his murderous 
instrumentalities, shall it be used in deeds of horror and. 
shame, or shall it too but lend its forces, abstracted from 
it as the fish became blind in the cave, to the moral 
powers to sustain them in the otherwise unequal conflict 
with Force and Fraud ? And so from its independency 
and supreme height the autopsic Self surveys the powers 
of nature and life and ascends to higher heights. I. i. 1 ; 
iii. 29 ; v. 12, 14, 15. 

21. Phenomena are the manifestations in and through 
the sense-bearers or some appropriate organism, to the 
Self, of the law-forces operating in and from material 
substances or in and from animalistic and psychical or- 



B. I. c. vi. § 22. 267 

gasms and their organs, and outwardly from the autopsic 
Self and other selves. I. v. 3, 4. 

22. Cognition, in its most comprehensive meaning, is 
the simple act of mental beholding, cognizing by the 
accurate perception by the conscious Self. The simple 
fact of cognition can be negatively raised by the scrip- 
tural expression, " having eyes, they see not," having the 
organism and the cognitive power, they do not cognize. 
In beholding in or through the senses, the cognition is 
at first slow and progressive, the capacity of cognizing 
clearly increasing with the expanding consciousness — 
in the expansiveness of the cognitive power breaking 
through, as it were, and enlarging its organisms, — not 
in the intensiveness of the pursuit which tends to blur 
the consciousness. When this intensification is subdued 
by reflective habits, it makes the cognitions more sharp 
and incisive, more in relief, while the intensification of the 
passions and the affections, as has been so frequently 
shown, gives a constant tendency to automacy in some 
of its many forms. I. iii. 9. In beholding in or through 
the senses, the cognition is direct, and in some instances 
the single cognition, so made, is the only test which the 
Self possesses for the verity of the cognition, while in 
other instances the Self has the means of verification in 
some other or others of the senses. There is the same 
certainty in the conscious cognition and appreciation of 
the Registrations brought by one sense that there is by 
another ; and although the Self may, at times, appropriate 
the sensation brought to some other than the true object, 
yet in the sum of all the verifications given by the 
organisms, which apply with so many correlations to the 
objects of nature, there is a general and satisfactory 
verification of knowledge. In these several processes 
the Self is in the conscious state of a clear beholding, 



268 B. I. c. vi. § 23. 

applying the seeing by the eye as a metaphor to the 
other sensations and to the psytations, and this behold- 
ing is cognition. To see is to know by the eye ; to hear 
is to know by the ear ; to taste is to know by this sense ; 
to hunger is to know by the stomach ; to feel anger, 
wrath, love, charity, is to know by the palpable regis- 
trations of their effects on their various correlate viscera 
— as in bowels of mercy, shame on the cheek, sinking 
of the heart in distress, firing of the chest in indignation, 
fear in its effect on the system generally, and in much 
fear in relaxation, of the sphincter muscle, &c. &c. I. iii. 
9fc Here, in the region of the Sense, discriminations 
become necessary to, and are a law and fact of, the mind ; 
and are only the cognition of the Self limited in its 
.cognition by the limited nature of the object or subject- 
object which gives the fact, and by the limited nature 
of the organism which conveys the fact in to the Self. 
The Self retains the facts, and recognizes their kind, their 
similarity and difference, simply in virtue of its cognitive, 
its intellective power. So through the entire region of 
its cognitions. I. v. 8-14. 

23. There is an external relation which all objects 
in nature bear to each other in time and space ; they, 
are situated here or there ; they are up or down rela- 
tively ; they float in the air, or creep or crawl, &c. ; they 
were, or are, or will be ; and these relations in their 
primary cognitions are of the sense knowledge and they 
give time and space. But there are correlations of things 
in themselves and of things to each other which are seem- 
ingly not given in the sense, but such correlations are 
seen to unfold themselves through the Sense to the Self 
when the diremptive analysis is applied, and they are 
taken apart piece by piece, constitutive element by 
element, and the correlations conjoined in the cognizing 



B, I. c, vi. § 24. 269 

synthesis of the Self. I. v. 17-20. The conjoining is given 
in this actual cognition of the actual correlations. The 
cognition of relations and of correlations is a simple be- 
holding — cognizing by the Self. When all these relations 
and correlations are seen as the web of a great complexure 
surrounding the Self^ and touching and interweaving 
with its whole nature of knowing, doing, and loving, as 
these unfold in the Self, they are bound together in the 
very filaments of this ever growing and expanding web. 
The simplicity of the process would be more apparent, 
did we not so constantly get the mere results and not 
the processes, as " Kant, reflecting on the differences 
among the planets or rather among the stars revolving 
around the sun, and having discovered that these dif- 
ferences betrayed a uniform progress and proportion," 
conjectured the existence of Uranus — he but widened 
and applied the correlations already known and attained 
in many centuries, by the same process, to a point in 
space which needed this new correlation to make the 
system of correlations perfect. Franklin surmised that 
the electrical spark and lightning were identical, yet 
what facts had he collected, cognized, before he bound 
them together, and in the cognition of the identity of 
their phenomena pronounced them the same. So Newton, 
standing on the vantage-ground of all previous approaches 
to his great cognition, saw in the fall of an apple the 
correlating force and law of gravitation. 

24. Sir Wm. Hamilton speaks of the Noetic Faculty, 
(the later German, French, and English metaphysicians 
and psychologists call it the Vernunft, or by an equivalent 
term, as contradistinguished against the Verstand, now 
affirmed as the mere organic understanding of animals 
and man,) and claims the former as being the locus prin- 
cipiorum, the place or faculty of the Common Sense of 



270 B. I. c. vi. § 24. 

the Scottish School of thinkers on this subject, and as 
giving from itself, from its faculty, locus principiorum, 
place of principles, certain primary cognitions — not as 
cognitions but as of original inherent knowledge. I. i. 35. 
It is not the purpose to discuss the number, character, or 
special uses of the organisms, I. i. 17-23 ; iii. 7, 13, &c, 
through which the Self manifests itself to the outer world, 
satisfied that it can only so manifest itself by and through 
special organisms, and that it is in this way alone it can 
be apprehended by other selves, and that it can in the 
same way, only,, gather through organisms all that the 
outer world has to give or convey to it ; yet it must be 
seen that the cognitive Self, as a pure intellective agent, 
as a simple intellectivity, is a something, one and indi- 
. visible in itself, while it must gather its cognitions through 
organisms, and thus " be renewed in knowledge." If the 
intellectivity, the cognitive power, is other than a simple 
unity manifesting itself through organic functions, it can 
have no sovereign authority for direction of conduct, for 
election of ends, for arranging in harmonies of unitary 
system the vast accumulations of its various cognitions, 
passions, and affections. But all these, the elements of its 
cognition, can only be received from a world of organized 
correlations through organisms adapted to their transmis- 
sion ; hence in the history of the human mind there is a 
progress in cognitions ; and hence it is that, as a higher or 
lower form of civilization or of religion is written upon 
these organisms by education and position in the prolepsis, 
the whole mental characteristics of the race so approx- 
imately correspond to the impressment made. The only 
intelligible argument for the being of God is the unity of 
design which binds all nature and life in a system of 
relations and correlations. It is the unity of the Omni- 
scient Interactivity of God. Omniscience is universal 



B. I. c. vi. § 24. 271 

cognition. The unity of the Intellectivity of man while 
it is manifest in the receptivity of its cognitions of the 
facta of nature and life and their correlations and of its 
own conscious demonstrations and of its arrangement of 
all these elements of cognition into intelligent system, 
so these can only be attained and normalated in virtue 
of its own unity, by which it reconstructs the facta and 
restores the correlations to their appropriate adjustments. 
The cognitive Intellectivity which perceives, knows this, 
is the same intellectivity w T hich knows that ; the same 
intellectivity which knows this and that, knows, cog- 
nizes them in their differences and similarities, and the 
same intellectivity joins them in their correlations and 
perceives them in their repulsions ; and this again is but 
analysis and synthesis and redaction, yet is but the one 
cognitive Intellectivity, As the organism is imperfect or 
inauspicious, the Self may fail in one or both. It may 
not gather the facts properly or fully, and it may not 
arrange them in the disorder or want of normalation or 
normalative condition in the organisms as its instrumen- 
talities. It mobilizes through its organic instrumentalities. 
In any other view the Intellectivity is but as the natural 
life, the result of organization, and is not an indestructible 
something unfolding its power as it perfects its instru- 
mentalities, or as they are perfected in the causations 
which are at work in the philosophical contingencies in 
the web of complexure in which it is placed. I. i. 13 ; 
ii. 3. And the argument which shall make the Intellec- 
tivity the result of organization will establish the propo- 
sition that the wisdom of the universe is the result of 
organization, not that a Unitary Intellectivity organized 
it. The facts of life are constant, and there is a certain 
uniformity in the facts which show that the organisms 
are constantly improving or deteriorating in the wear and 



272 B. I. c. vi. § 25. 

tear of life, and in the philosophical, religious, moral, 
governmental, and geotic influences which surround the 
Self in their actions and reactions on each other. If the 
Intellect ivity is the result of organization, or something 
which in itself is alterable by these causes, then it is a 
pure accidence of these causations, and so is not the 
simple unitary correlate in man or coordinate in God. 
The Cognitive Self is one knowing agent which cognizes 
and affirms its cognition in words or deeds simply in virtue 
of its cognitive Intellectivity from elements obtained in 
percepts, imaginates, judgments, concepts, notions, opin- 
ions, intuitions, ideations, differing in individuals in the 
clearness of the cognitions and their arrangement into 
system in some definite relation to the perfectness or im- 
perfectness, sanity or insanity, congenital or superinduced 
automacy or lesion of the organisms. II. ii. 

25. All cognitions are simple affirmative judgments of 
the Self. Each cognition is a judgment ; it is so or it is 
not so ; a man is seen at a distance, and the object is 
judged to be a man ; as he approaches and the cognition 
becomes more denned, he is cognized as a man ; as he 
approaches more closely, he is judged to be this man or 
that, and in the certainty of cognition of the knowledge i,t 
is a certain man. Revise the process : the Self approaches 
truth by uncertain and ill-defined or imperfect cognitions, 
but as the Self, in its intellectivity in pure intellections 
and in its triplicate intusceptive processes, in cognizing 
nature and life, approaches, in its gradual cognitions of 
objects in themselves, their differences, similitudes, and 
correlations and opposing identities, I. iii. 18 ; iv. 3, 4; 
v. 6, 8, 19, each step is an affirmative cognition, and in 
a fundamental philosophy it is the cognition by the intel- 
lective Self of its own intellections, actuosity, or love, as 
they apply to objectivities as moral or physical causations. 



B. I. c. vi. § 25. 273 

§ 1, ante. These cognitive judgments are affirmations 
made in the analysis of observing parts and elements ; in 
synthesis in putting these parts together ; and in redaction 
in seeing — apprehending them in their forms. 

a. An analytic judgment is a diremptive or discrim- 
inative affirmative cognition. In a lengthened process 
it is an affirmation of successive affirmatives. In the 
elimination of truth from error it is the process of putting 
successive affirmative cognitions in their correlative order 
so as to exclude the error, or it is the affirmative negation 
of the erroneous affirmative implying in the negator a 
previous affirmative cognition of something known — cog- 
nized by him. Thus from the definition of a point, a line, 
angle, to the demonstration of the most abstruse proposi- 
tion, it is a succession of affirmative cognitions obtained 
in previous analysis or separate cognitions, and bound 
together in the process of the demonstration by the syn- 
thetic cognition discerning the parts in successive pro- 
cesses and in the whole. In physical natures parts are 
cognized and joined in greater parts, in fragmentary 
systems, and in a final system. In moral life the cog- 
nitions come through the animalistic and the human 
orgasmic powers and passion, affection, lust, cupidity, and 
voluptuousness, and the cognition which leads to action 
must partake of the elements of cognition and the affin- 
itive forces which are brought into action. The process 
of the divine prolepsis interposes in its ruling ordina- 
tions, and in the griefs, sorrows, and disappointments of 
life breaks down these passional and affective influences ; 
and as this is done, the intellectivity may become deob- 
scurated, according to its relations in time and place in 
the movement, and be correlated by progress to a higher 
range of life. 

b. A synthetic judgment is the affirmation of accordant 

18 



B I 



S&. or in tbe biggest «^niw«i5 it is of the 
in ifce miaul Caas&ti ve Forces. The srn- 

1 :■;.: .::-: :; .. i f :\ I :fllf. .v..l S~?: r ~ 
:5 rr:— :if r = : r fl-r: fill ;v.::.::; .:':" r :r. .:rl :-::->: 17 . 
bat the synthesis which binds aatnre ioto a Moral S)l4m bl 
:« ::-;~ : if ;•: r; ;;~: :. ;:;:~ ;: :: -: :: v . _7.:f v :~ : r> ::. :: e 
Self. JLnd ttss it ill be seen Oat as man is is * low 



; r ■■ ■' - --:-ii:::- :: :rr.-.r.:.- .-.::::-. 1> >:-i «r.i 1 f 



af 6be vorbl anal have s- exact 

ir li.f .-:-7>r! rr:~ lif rc-i :-.r £ 1 

f —ill " - '_ ..f 11:1 li= r_ .if 
lif : j Izil 75 ;: lif — firf riiif 

I-rr- 1 fliirl s: li£f liTisf!: 1 1: — if- if 

:: ir s :zi-.~l:i— ni r-ii:: : 1 f 




-if fii :±z :■■-:■- ::' :. 
1* frnii of Ht sjara wffl be lore wbieh shall 

Cross, « E pbesns anaoa* the wild leasts. at Rome in the 
bloody F ere«itions. in own obe&ence to Tnni | ». 

I_f r-i ;n-f : _i_ :. 1 if :_ 7 rrfSfiriiirr. in — :r£. 
~~jem. in scene forau of all the previoos pro- 
of OGensaon. or cf detailed parts or of any ■hole, 
oftkewkole. As Deny mben be creates can orJy 
Pbram, L. L 23. -4. most of nature and fife is 
; :- : L; ^rl: l th- 11 1 :_ — if i_i-: " irii 17: 

ii all ,1 ir to obtain tbe anKs by wbieb tbe Great 

^Btbese into the details of 
Lw. 39. 



B llf 



B. I. c. vi. f§ 26, 27, 28. 275 

tellective processes it is pure form, as in geometry ; at the 
end of all the processes by which the Self would grasp 
nature and life by its threefold intusceptiveness it must 
be God in his coefficient powers. I. iv. 28, 31. 

26. A negative judgment or cognition is, therefore, only 
the denial of an actual or presumed affirmative cognition. 
It is the negative pole of the affirmative, and therefore 
in the processes of the disenvelopment of the true may 
be a negative pregnant containing the affirmative truth, or 
it may be, simply, the negation of an error ; but this can 
be only on the ground of some actual cognition contain- 
ing in it the contradiction of the error — the orderly 
arrangement of correlations showing the negation is true. 

27. These views exclude, except as a mere rationaliz- 
ing form of routine, the logical formula of u Contradiction 
and Excluded Middle," as being a mere logical negation 
of one of two affirmatives, one of which the cognizing 
Self knows, perceives to be untrue, or one of which it 
knows, cognizes to be true. In the proposition that a 
thing cannot be and be-not at one and the same time, there 
is only an affirmative that the thing is or that it is not, — 
in the latter instance implying an affirmation that is 
cognized ; and it is thus only the elimination of the for- 
mal contradiction between an affirmative and a negative 
affirmative, leaving the proposition still to be determined 
by the simple affirmative of the cognizing Self, and which 
is the final affirmative in all processes of cognition. 

28. Philosophy is, therefore, the cognition of facts 
(physical, psychical, and spiritual, in which the correla- 
tions in their syntax are as much facts as the more con- 
crete forms of facta) in affirmative explications, and as 
those facts and their correlations are presented in the 
modes and in the manner set forth. I. i. 31-33 ; iv. 28- 
31 ; v. 1-16. 



276 B. I. c. vi. § 29. 

29. These processes again return to and philosophically 
necessitate three inquiries, which have been hereinbefore 
broadly stated and illustrated in general views, but which 
will be demonstrated in the positive cognition of the facts 
and correlations of nature and life. 

a. What Causative Power extruded, produced, pro- 
jected into objective immanence, matter and soul, so wholly 
and phenomenally unlike, if not antithetical in their phe- 
nomenalizations, and yet in the latter so like the forces 
which move and rule and subordinate matter in the dy- 
namics, plasticities, and autonomies of nature, and super- 
imposed upon them the Autopsic Spirit, which, within 
its assigned and allowed circle, moves, rules, and subordi- 
nates both under laws of moral correlations, yet in virtue 
of the very correlations by w 7 hich it moves and rules and 
subordinates, and is reacted upon by them. I. v. 31, 32. 

b. What Causative Intelligence, Wisdom, Intellectivity, 
gave them their modality in detail, their formal redaction 
in their existences, as species, &c, and integrated, inwove, 
in them, from his preexisting Ideas and coordinate forces, 
the forces differentiated for their functions in dynamics, 
plasticities, autonomies, instincts, psychical orgasms, and 
the endowment of the Autopsic Self and their wisely 
adjusted correlations, for their permanency, phenomenal 
development, and action and interaction ; some with more 
or less stabilitation, others with plastic forces of action 
and reaction, others with autonomic forces of develop- 
ment, growth, and decay, and reproduction, others with 
instincts fiercely blind and intractable or docile and duc- 
tile, others as fierce, as docile and ductile, operating in 
like manner in the human brain and on the viscera, and 
the other and the last possessing or capable of unfolding 
the conscious power to modify and rule all these, and from 
his transcendental ideations and intuitions to apprehend 



B. I. c. vi. § 29. 277 

a system of moral life for itself, and to exhume, from its 
degradation within him, his holy love, and from these 
ideations unfold in it the Sense of Responsibility, and, in 
the mazes of the labyrinth of his life, to feel and perceive 
the necessity of commands and obedience for his lower 
life, and in this very obedience to commanded duties, 
sinew the soul by the integration of higher assimilated 
and depurated forces, which, in the movement of the ages, 
mould brain and skull and face and form. As into the 
blacksmith's arm, the Self, by its determinate actuation, 
throws its vitalizing influences, so the Self notates, vital- 
izes the brain and the respondent organisms of its psy- 
chical powers. I. v. 25 ; II. iv. The Self thus builds 
up around itself its correspondent form and its respondent 
destiny. As it sows, so shall it reap. I. v. 31, 32. 

c. What was the impetus animi, the coordinate orma, 
speaking as Aristotle intimated when he said, " the prin- 
ciple of reason is not Reason, but something better," 
which Tongeorgi but yesterday implicitly sought when 
he said that there was an intellective appetency — appe- 
titus intellectivus — which the yearnings of all noble phi- 
losophies indicate in their desire for and in the pursuit of 
the Good, the Summum Bonum, and which forever fails 
in mere intellectual systems and human pursuits. What 
was this impulse, holiest of holiest, which induced their 
extrusion, and placed all things in time and space, in their 
concrete relations and conditions of development and 
norrnalation in the complexity of their surrounding and 
supertending correlations, and inwove a love in the foun- 
dational movement of all life, weaving the web of exist- 
ence with threads of golden light, showing the Causative 
Love in the beginning leading to and designating a re- 
ciprocating Love in the Causative End. The Prolepsis 
moves onward. I. v. 31-34. 



278 B. I. c. vi. § 30. 

30. Following in nature the series of effects and causes, 
upward, through its linked processes, and over the broken 
and disrupted chasms of old series and new beginnings, 
where beginnings of new species differing by wide forms 
of organisms and differentiate functionalizations of forces, 
I. ii. 12, where the beginnings of these new differentiate 
species are seen, the Self is conducted to Efficient Cause, 
binding nature fast in its fate of cause and effect, and 
governing nature by its superintendent determinations in 
its new creations, and retaining scope for special prov- 
idences by the adjustment of correlations dependent on 
the philosophical contingencies. Following them down- 
ward, holding the clue of intelligible causes and effects, 
.thus enlifed with the depurated powers of the Self, in one 
hand, and the proleptic light of causes working to higher 
ends and pointing to the future in the perfectibilities of 
existence which illuminated the past, and radiates, al- 
though through red and sulphury clouds, on the present, 
the Self comes, in its intense serene, to the investigation 
and some knowledge of the Initiate — the Efficient, the 
secondary, intermediary, and the Final Cause, — being in 
one whole the Final Cause. Efficient; — Initiate Cause 
and the Final Cause, though separated by the whole inter- 
vening series of causes and effects and autopsic powers, 
acting within their allowed circle, must be coincident and 
consentaneous ; for the idea realized, actualized by the 
creation in formulations from the deiflc intellectivity, and, 
infecundated and enlifed by the ormaic movement which 
in his Love arranged the prolepsis, organized creation, 
imposed dynamic and plastic forces, and autonomic forces 
of development, psychical forces in the impulsions and 
solicitations on which to hinge, unfold, and perfect the sense 
of responsibility in the autopsic Self into a free obedience 
to holiness, and will close the period in accordance with 



E. I. c. vi. § 31. 279 

the primal idea. Rigid stabilitations of the thick-ribbed 
earth, giving oceans, continents, impassable mountains, 
and deploying lines for the children of the races writing 
and completing in the great drama of the world the sub- 
lime Unity of its thought, by which all are bound together- 
in an accordant and irrefragable system in which, while 
ultroneous natures shape their own destiny or ascend to 
Truth and Love, reveal and actualize the unity of the 
Divine Idea. I. i. 41-43. This idea, in its threefold 
constituencies entering into the constitution of nature and 
life, and running throughout the many-folded series, is 
the Prolepsis which binds the objective, immanent whole 
into one unitary movement. 

31. No one Self is wholly intellective ; no one wholly 
under the dominion of any one love or pursuit of 
gratification ; no one is wholly actuous ; nor indeed can 
be and be man — or Deity. But as either predominates, 
the character will correspond. These elements are 
mingled in each self, and this with more or less com- 
plexity of the animalistic and human organisms, and 
their capacities for assimilating their special orgasmic 
forces. I. iii. 9, 15. The great diversities of races, 
tribes, and individuals, in the vast successions of life, 
in their diverse localities, give the actual conditions 
of human gradations from where the distinction between 
the animal and the man is scarcely perceptible except 
in outward form, through, up to the ministering agencies 
of the holy Love ; and they give throughout the moral 
necessity for discipline, instruction, and education to re- 
ceive or perceive the higher ministrations unfolding still 
beyond, and to secure further progress by obedience to 
the command, which, slowly, at first dimly, but gradually 
and surely, leads to higher cognitions and purer love, — 
and below this is the actual and positive necessity of sub- 



280 B. I. c. vi. § 81. 

mission superimposed for the order and peace of society, 
and as the preparation for instruction and education in 
the centuries. , From these diversities results the neces- 
sity for government, the institutions of society, and the 
. higher moral necessity for the teachers of truth and 
holiness in the Lord. But all governments are incom- 
petent to attain order and peace, as the history of the 
centuries plainly attest ; nor does ecclesiasticism give the 
conciliation ; and both united frequently, almost always, 
in the complexity of the causes at work in human life, 
gives the intensifications of fanaticism to the secular 
power, and the secular power lends the sword of decima- 
tion or extermination to ecclesiasticism ; and thus united 
they solidify in centralism and a rigid despotism ; while 
the unnormalated conduct of men, without that govern- 
ment which every community ought to furnish for itself 
to keep order and peace in its own borders and punish 
Fraud and prevent Force, will end in confusion and 
anarchy. Such are the paradoxes with which humanity 
must deal. If government oppresses, man will rebel ; 
if ecclesiasticism, of one kind, breaks the idols and pro- 
fanes the temples where others offer sacrifices of folly and 
blood, the knowledge and the love of which are inwoven 
by persistent registrations in their hearts and brains, 
and affeetional intellective organisms, I. v. 26, the direst 
vindictiveness is aroused to atrocious actuation ; yet if 
to thee has been bestowed the terrible but lovely gift to 
know God in the genial, inspiring, and inexorable Moral 
Logic, teach thou those lessons of purity and love which 
would lighten the labors of all in the self-normalation 
of a holier life, though ambition and pride and cupidity 
and lust shall pursue thee and baptize the truth and the 
life in sorrow's and blood, — for the Sufferings of Love, 
in less than three centuries, amid the most horrid in- 



B. I. c. vi. § 32. 281 

humanities of secular power intensified by the fanaticism 
of the ancient ecclesiasticism, through ten persecutions 
which filled the world with fire and slaughter, made 
thirty millions of converts to the doctrines of Peace 
and Love. 

32. Man, in his organization, is animalistic and human, 
and he is Spirit. To amplify and not to degrade any con- 
ception of his nature and destiny, but expose the conflicts 
he must encounter and the victories he must achieve ; 
the swine, in his organization, closely resembles man in 
nervous tissues, muscle, and viscera ; they have appetites, 
passions, and affections in common and alike. Here the 
laws of the accumulation and expenditure of forces 
intervene. Contemplate the volume of forces taken up 
into their respective systems from the air, the food, and 
water. I. iii. 5-15. The expenditures of these forces 
are palpably appreciable in the motions and exertions of 
their bodies, and these must be seen as flowing in their 
natural currents to supply the exhaustion occasioned by 
the exertion, and to strengthen and increase the organism 
exerted, — the blacksmith's arm. The expenditure of 
forces is none the less appreciable in the action of some 
of the more intense gratifications inwoven in the organ- 
isms, as in sexual intercourse, and the law of natural 
supply in animal and man is the same. And that the 
effects on the respective systems in altering the organisms 
is the same, is equally apparent. When alteration is the 
result of moral control in man, it is seen producing 
effects on his system greatly different from those by 
natural excision, while man can become more brute than 
the brute by the infusion of his conscious powers into 
the animalistic orgasms. Ascending thus throughout 
the animal, and the animalistic, and the human organiza- 
tions, it is appreciable that the organisms through which 



282 B. I. c. vi. § 32. 

the Self works out into actual life are supplied by forces 
from the assimilations of the plasticities prepared in the 
processes of nutrition, circulation, and assimilation, and 
as these fail, their demonstrations fail. Up to this point 
it is seen that in the ganglionic centres where these re- 
spective forces are prepared for their specific offices or 
functions there is an intelligential power inwoven which 
acts ganglionieally in its prescribed order to produce the 
specific action of that part of the natural body ; and the 
brain is the centre of ganglions preparing the psychical 
forces. I. iii. 5-15. But here it is that the conscious 
Autopsy comes in with its determinations of conduct 
from a higher and other source to react intelligently on 
these functionalized forces and modify, direct and control, 
and use or abuse them. In this ascent it must be seen 
that the animal, impelled to action by his orgasmic forces, 
cannot rise higher in conduct than the driving forces of 
his nature, and that man, in so far as he is governed by 
his animalistic nature, is but animal, however he may 
cover up these indulgences in the embroidered mantle of 
his aesthetic forms of culture. In man he is but man by 
the human laws and forces of his mere human movement 
in such his higher organization. This view gives the 
facts and the laws of the two lives. Directly opposed 
to these is the Spiritual Life, yet with power to mould 
and use these natural organs in a sanctification of means 
to ends, and, by denuding them of their animalistic and 
human tendencies, to build a higher organization. I. iii. 15 ; 
ante, § 2. As animal he is but animal; as man he is but 
man ; and as man he may reason and act from the ani- 
malistic impulsions, and as he gratifies them he increases 
their fatal tendencies ; so as man he can only reach to 
the heights of man with all their chances, changes, and 
disappointments, and throughout his logic will be as are 



B. I. c. vi. §§ 33, 34, 35. 283 

these passions and appetites. I. iii. 29 ; v. 26. In the 
full possession of his spiritual nature and destiny before 
him, he aspires to his end in Love for Love in the End 
— which is God. So he must aspire by his intellective 
and moral freedom through forms, ideas, commands, laws, 
principles, motives, sentiment, and grace as provided in 
all the Revelations and Inspirations for his ascent — and 
this in virtue of his Intellectual and Moral Freedom. 

The Imperfect aspires to the Perfect, and so long as 
these clinging impurities shall stain and shall have 
stained by their direct ingoing action the purity of his 
spiritual nature, he cannot stand in the Solemn Presence, 
and therefore there must be, in some more or less inscru- 
table way, a long line of depurating efficiencies cleans- 
ing his nature, or a conciliation by some satisfactory 
mediation, or by the combination of both. 

33. Intellectual Freedom is a choice of means, morally 
indifferent in themselves, for the attainment of an end, 
which end is a moral indifference. 

34. Moral Freedom is a choice of means to an end 
or a choice of ends, in which means and end must be 
selected in conformity to Principle inwoven in Law and 
Command, or the command and the end be pursued in 
obedience to the law or the command, on condition of 
penalty ; — the law and the command, the means and 
the end, involving the actualization of a principle in a 
spirit of obedience in love. 

35. Command, as a subjective noun, is the personal 
right and power of governing intelligent personalities 
with exclusive authority. It implies moral government 
in the direction and control of the powers of the governed. 
It implies power to enforce and regard for the com- 
manded. It includes intelligence to perceive the moral 
end and define the just mode of the government ; and it 



284 B. I. c. vi. § 3G. 

supposes a moral defectiveness which can be improved 
by punitive causes. The right to command, govern, 
can only intelligibly be found in the end, and the 
end must be proleptically contained in the command ; 
that is, the command must foresee the end and shape the 
command so as to conduce to the end, and the end can 
only properly correlate to the command in the temporal 
good of a temporal government and the' eternal good of 
an eternal government. This correlation not only im- 
plies intelligence for the adaptation of means to an end, 
but it implies regard, care, love for the governed ; an 
interest in their welfare that the means shall be adapted 
to the end, and the end shall be the welfare of the 
governed for the reciprocation of this regard, care, love. 
This intelligence to devise — select means — the power 
to enforce their observance in the demonstrations of 
effects, and this love of the final end for the good of the 
governed, must be found in an Unit or Unitary complexus, 
and must have the three elements of a Personality herein 
included and set forth ; and this, whether it is an aggre- 
gation or corporation of many persons collecting these 
elements into the governing centre, or whether, in an 
eternal government, this Unitary Centre is the coordina- 
tion of Infinite Pow T er, Absolute Intelligence, and Un- 
failing Love in one Supreme God. 

36. Command, as an objective noun, is a rule and a 
principle of action prescribed for a moral inferior ; im- 
posed by one having the exclusive right and power to 
govern; which the inferior should in the light of a suf- 
ficient and enlightened intellectivity obey, for his own 
welfare and obedient love to him who commands ; which 
he must obey under penalty of displeasure of him who 
commands to be manifested in special and appropriate 
discipline ; yet the principle inset in the command may 



B. I. c. vi. § 37. 285 

be disregarded, and the command disobeyed by the per- 
son commanded, on his own choice of self-gratification in 
what is prohibited or incurrence of discipline and penalty. 
It implies in the person commanded intelligence to com- 
prehend the command, and more or less of power to 
obey ; to do the positive, to keep the negative com- 
mands, and to reciprocate the regard, care, love, which 
instituted the command. It virtually evokes or chal- 
lenges a love for the sake of the Wisdom, Power, and 
Love employed in the government of the commanded. 
Command, therefore, differs from law, in its proper, 
philosophic meaning or rather law-force in this, that 
law-force by its inherent force inwoven in the means 
(e. g. instinct in animals, gravity in the falling stone) 
secures its end ; — the command may or may not be 
obeyed. 

Command, as aforesaid, may also be applied to per- 
sons of inferior intelligence with or without capacity to 
learn, but who may be compelled to submissiveness for 
the sake of the order of the whole, and in those who 
can learn as the discipline for further instruction and 
education. 

It therefore follows that government cannot command 
any temporal policy which is not for the temporal wel- 
fare of the whole, and that it cannot command obedience 
to a moral wrong. 

37. There is no word in the English language, and in 
the correspondent terms of all languages, more fre- 
quently used without a vital thought to enlife it than 
the term Law, vofjios, lex, &c. When the term Law is 
applied to a command to an intelligent and responsible 
inferior commanding some act or line of conduct to be 
observed or omitted, and which he must perform or incur 
a penalty, this is Law. But when the commanded, in 



28G B. I. c. vi. § 37. 

virtue of the law, observes the injunction, or violates the 
law, and the penalty is inflicted, then it is seen that the 
Law, in and of itself, does not execute itself: — ■ in the 
first instance, the agent commanded executes the law by 
an intelligence and a power personal in himself respondent 
to the intelligence which gave the Law ; in the latter in- 
stance, in the infliction of the penalty by the law-giver, 
there is a new element brought into exercise, namely, force, 
in some form, for the infliction of the penalty. When Law 
is applied to a conscious agent as a rule of conduct 
which he must responsibly obey, it is a far different thing 
from law applied to unconscious matter ; and if applied 
in both instances in the same sense, one of them must 
be absurd. In this latter sense it is almost, if not al- 
together, used in current philosophies and theologies. In 
I. iv. 3 and 4, the process for arriving at the true mean- 
ing of Law and Law-forces is brought into view. Law, 
therefore, in the latter sense, is but a cognition of the how, 
of the mode of forces acting in matter, and does not at all, 
in correct modes of thinking or expression, give the idea- 
tion or valid conception of powers above matter inweaving 
in it regulative and functionalizing forces which it must 
obey, and by which it executes the movements of nature 
and life. Law, as a precedent idea for the inweave- 
ment, functionalizations, and stabilitating and moving 
efficiencies of nature, is only the precedent intellective 
form which is thereafter to be filled and enlifed with a 
content of positive forces. It is but idea — the Divine 
Ideas. I. i. 37, 36, 35; iv. 15. Starting from this point, 
it must be seen that the antetypal idea and the stabili- 
tation and functionalization of forces are correspondent 
one to the other, and that the latter is representative of 
the former in the concretion, actualization, and actuation 
of the primordial forces which created. Law, in this 



B. I. c. vi. § 38. 287 

ideal sense, is not actual or potential cause, I. i. 8. It 
is but a formula of words or thought until the Forces 
themselves are prepared and correlated to act and inter- 
act on each other and are put into actuation. 

38. Law-Force is the Positive "Forces actualizing the 
Ideas — this lifeless Law. In the highest ideation it 
is force, forces impregnate from the Powers of God. and 
actualized from the Divine Ideas, impressing upon it, 
concreting in it from the fundamental forces, specific ad- 
justing correlations. It is, in each, the transcendental idea 
as it is concreted in forces. It is the synthetic creating 
and continuous energizing in virtue of the idea and the 
forces inwoven in the very creating. As ideas are 
diversely subjective, in this sense, so in their actualization 
they become objective and diverse ; they are then the 
acts of Deity gone forth from Him, and stand over in an 
objective correlation to him, and throughout must main- 
tain, in virtue of their unitary origin, their correlations to 
each other and to him. § 10. The Law, as it is called, 
always remains subjective as ideas, but when concreted 
in acts of creation they pass over, must pass into objective 
immanence in the symbols created, or they are only ideas 
in their subjectivity in the Divine Self. Passing over 
into an. immanent objectivity, these ideas concreted in 
forces become Law-Forces, (ectype and type,) and rule 
the differentiations, phenomenal order, and interplexed 
series and articulations of nature and life. Thus the 
implexion of forces is seen in the rock lying at rest on 
the ground ; though at rest, the attractive force is in it 
and also in the ground ; raise it aloft and take away the 
sustaining force, and it falls back by virtue of the recipro- 
cating attractions concreted in it and in the earth. And 
there are the forces which stabilitated the rock itself, and 
the conscious forces concerned in the determinate uplifting. 



288 B. I. c. vi. § 89. 

Here different implexions of forces are at work in these 
two bodies, and none can say where the creative forces, 
in their descent into nature, ceased to be moral forces, or 
how these forces in nature and life are physical, psychical, 
and spiritual ; but they start in these intelligible differen- 
tiations as moral forces from Deity, and they emerge into 
intelligent and intelligible moral forces in man. These 
phenomena in nature and life are but in virtue of positive 
forces, and their abstract laws are but the a priori, the 
transcendental ideas on which Deity implexed his forces 
and arranged the proleptic immanence and ongoing of his 
creation, — or nature and life is a materialism or a pan- 
theism. These law-ideas are attained by the processes 
by which the Self, in its triplicate nature, ascends, trans- 
cendentalizes, and gains the ideation of God and his intel- 
lective and efficient system of the Universe. Passim. 

39. Thus the harmonies and the conflicts of the forces 
in the physical nature, and still more in the conjunctures 
of the physical, the psychical, and the spiritual or moral 
natures, become apparent. In physical nature the forces 
effectuate themselves in sequences and certainties of 
causes and effects in virtue of the intelligential function- 
alizations of the forces themselves, in their differentiations, 
moving and actuating nature. In the psychical life the 
differentiate orgasmic forces act in a manner akin, if not 
wholly as cause and effect in nature, as may be seen in 
the internuncial reciprocation between the afferent and 
the efferent systems, in the impulsions of the appetites, 
the ferocity, the constructiveness, and the cunning, &c, 
when not consciously restrained and brought into subor- 
dination, and in mania, monomania, reveries, and spon- 
taneities. But the autopsic powers come in and manifest 
their discreteness in conscious determinative regulation 
and control of all these subordinate and subsidiary forces 



B. I. c. vi. § 39. 289 

when so properly used, regulated, and not abused. Now 
man needs not a command to execute his natural forces ; 
they execute themselves, and, in no metaphorical sense, 
they grow upon what they feed, and in their exertion 
and unrestrained growth they keep man as an animal 
and as a man, and make him more so. But to attain 
the loftier heights of his spiritual destiny from the depths 
of his tribal conditions, Command from a superior, sub- 
mission from the lower, and obedience from the progres- 
sively advancing natures is essential to the movement ; 
and when the command incorporates the exact intelligence 
of the causative forces at work in the physical and psy- 
chical natures and the actual and the progressively pos- 
sible capacities of the Spiritual nature to regulate the 
others, and when this regulation is necessary to the 
progress involved, the Command is seen as coincident 
with the penal consequences inwoven in the natural 
action of the forces as constituted into the animalistic 
and human natures of man and producing punitive effects, 
and as the love which is in the command and working in 
these disciplinary agencies is evolved, the Command will 
be seen to be wise, just, and merciful. If the indulgence 
of lust, cupidity, ambition, pride, and the dark catalogue 
of human vices and sins, bring direful consequences to 
the human Self in its system and in society, surely the 
command is wise in pointing them out beforehand, in 
preventing them by penalties denounced, in lifting up the 
Self above the conditions which they inflict here, and 
which, in the upper light to which they lead, show the 
stain they impart to the spiritual nature. 

Those who can enter into the interior life and, with 
an observant eye, behold the movements of nature and 
life, and see the deep chasms and the gloomy intervening 
distances, with their horrors of vice and crime in battle- 

19 



290 B. I. c. xl § 40. 

field and brothel, and drunkard's den and felon's cell, and 
gilded resorts of aesthetic voluptuousness, in official frauds 
and official irresponsibilities, in history and in the ever 
recurring present, which separate those who normalate 
their lives in obedience to the Commands from those 
who will not learn, even by the penal consequences in- 
woven in the causes and effects of passionate and appe- 
tive indulgences, will thank God for his merciful and 
loving ministrations in a system resting on Commands, 
radiant with the light of that intelligence which com- 
prehends all causes and effects, and a love leading the 
children of men to a higher love, yet serenely terrible in 
the calm order which exacts that the spiritual man shall, 
maintain his supremacy over the animal and the man. 

40. It cannot but be that the Self, from its position in 
the web of its animalistic and human complexures, its 
early instruction through its sensuous nature, and its 
intercourse with a corrupt world, will be educated by 
their vulgar, selfish, and destructive Imaginates, I. v. 26, 
and their many vile or voluptuous or degrading habitudes 
of soul, in gluttony, drinking, sensuous habits, fashion, and 
guilty fame that seeks notoriety, not for the good which 
may be done, but for the pride or the gain that may be 
enjoyed. And all these can be conquered only by sacri- 
ficing them. This is the price of victory. ' However 
slightly you may reflect, you are reminded that the past, 
the present, and the future comprise all, and that this 
all is nothing. The past is already past, the present is 
fugitive, and the future is not — and yet it is! The 
necessitous are overwhelmed with privations, the rich are 
satiated with abundance, or wretched in the insatiate 
avarice which consumes their lives, the powerful are 
tortured with their pride, the idle suffer weariness and 
the fierce solicitations of their unoccupied passions and 



B. I. c. vi. § 40. 291 

appetites, the inferior are envious, the rich and the great 
are disdainful. The conquerors who overwhelm nations 
are themselves overcome by their passions, and they 
trample upon others in order to fly from themselves ; and 
the multitudes who rush to war but adopt or possess the 
passions which ruin countries, and degrade and dissolve 
society. Luxury consumes with its shameless ardors the 
life of the youth, who, when he becomes a man, is inspired 
by ambition and devoured by the flames of this passion. 
"When luxury and ambition are weary of their victim, 
avarice takes possession and gives an artificial life which 
may be called wakefulness. Avaricious old men only 
live because they do not sleep ; their life is simply watch- 
fulness. Regard the earth throughout its length and 
breadth, and consider all that surrounds you, annihilate 
space and time, and you^will find among the abodes of 
men only what you here behold — a grief without inter- 
mission, and a lamentation that never ceases. But this 
grief freely accepted is the measure of all spiritual great- 
ness ; for there can be no greatness without sacrifices, 
and sacrifice is only grief voluntarily accepted.' — Cortes. 
But how conquer, how make the sacrifice? Only by 
the possession of Ideas in all their grandeur and their 
universal moral correlations. By early training in the 
impressment of beautiful and lovely forms of spiritual 
Power, in solemn symbols of the severely serene Truth, 
and in the exalted sacrifices of Love, all — all — instinct 
and intelligible with the Living Spirit within, and thus 
rising up above the vicious and sinful Imaginates, the Self 
aspires to the Divine Ideas — to the deific Fore-plan in 
the solemn majesty of the Almighty Presence, inweaving 
his Power, his Wisdom, and his Love into the Prolepsis 
of the solidaric movement of Humanity, wherein His love 
in the beginning can only reciprocate to our love in the 



292 B. I. c. vi. § 40. 

End. The Causative Beginning and the Causative End. 
I am the Alpha and the Omega. God knows; Man 
must learn. 

Idea is therefore properly used in two significations 
only. a. When speaking of or distinctly referring to the 
Platonic Philosophy, it means " an eternal pattern which 
subsists according to sameness, unproduced and not sub- 
ject to decay ; receiving nothing into itself from else- 
where, and in itself never entering into any other nature, 
but invisible and imperceptible by the Senses, and to be 
apprehended only by the pure intellect." — Timceus, ch, 
xxxi. vii. ; § 7, ante. 

b. Idea as herein used is the complete or approximative 
ideation of the transcendental system, from before the 
Beginning, in the divine Omniscience of the cosmical 
movement wherein the divine creative Ideas were 
selected from his omniscience and inwoven from his co- 
ordinate forces into the appropriate kinds or differen- 
tiations of matter, forms of organizations, forces of action, 
functions of powers and their correlations, — as in star- 
systems, suns, and their planetary and cometary systems, 
continents, mountains, coast-lines, rivers, &c, and in the 
vegetal and animal orders in species, families, and classes 
on this earth, and men in their diversities with their 
moral correlations to each other and to the whole, out- 
lining the tracts of migration and history, for the rough- 
hewn destinies of mankind, in which nations and individ- 
uals shall write the records of their existence, yet in the 
consciousness of their responsibilities, in these adjust- 
ments, leaving room for human motives and intentions, 
but in the great movement of the whole the parts are 
so adjusted, for the intervention of the philosophic and 
autopsic contingencies of action, that the individual inten- 
tions and motives, and the rise and the fall of nations, are 



B. I. c. vi. §§ 41, 42. 293 

controlled in the operations of the general design to the 
Final Cause. The obtaining of the Ideas, in their syn- 
tax of forces for their realization, is the foreplan of a 
creation and history in outline, in which individuals or 
nations, acting regardful or regardless of their conscious 
position, may succeed or fail as individuals or as nations, 
and yet the ultimate end, inwoven from the beginning in 
and for the end, shall be attained. 

c. Idea should not be used subjectively. Ideates, as a 
subjective term, will be free from misapprehension. It 
is recommended by its cognate derivation from Donne's 
verb to ideate, to form in idea, thus having already its 
subjective impress, and is in harmony of language, yet 
is the direct antagonist of all the foul and unworthy 
Imaginates. 

41. Motive, in Intellectual Freedom, is the means 
or ends, or both, presented to the Intellectivity for its 
choice and election as a subject and object of contempla- 
tion, or to be by it delivered over for execution and ac- 
complishment, and which involve no sense of obligation. 
Motive, in Moral Freedom, is the means or ends, or both, 
prompted by some sense of animalistic gratification or 
human purpose, and which is presented to the intellectivity 
with a moral alternative in some love, higher up or 
lower down, for contemplative use, or to be delivered 
over for actuation in some or any of the deeds of life, 
and thus always involves the moral obligation to do or not 
to do for some gratification involved as alternatives. 

42. Motive is to intention somewhat as cause is to 
effect. There can be no intention without motive. This 
again gives the intellective appetency — the intellectus 
appetitus of Tongeorgi. But as motive is always pre- 
sented in alternatives, it is not as cause and effect. Inten- 
tion is therefore the motive selected on which the Self 



294 B. I. c. vi. §§ 43, 44. 

intends and pursues its course of Thought and Action. 
That there are organizations so constructed, in the human 
diversifications, which cannot but yield to certain tempta- 
tions or impulsions, it does not follow that there are not, 
in them and in others, in the different degrees of their 
ascent or conditions, points along their lines of movement 
where Election is their province as it will prove their duty. 

43. Sentiment is a passion or affection, or both, moulded 
by the intellectivity into a more or less consistent and 
persistent state of feelings, and as such is a motive and 
influence to conduct, — e. g. a sentiment of honor, of pity, 
piety, &c. 

44. In I. i. 23-25, 35 ; hi. 29, and throughout, it has 
been shown that the operation of the pure intellectivity 
can only be concerned in the pure forms of quantities ; 
in I. 35, 36, 37, and throughout, the Proleptic Morality 
is brought into view as those moral correlations which 
are adapted to men in their individual separateness and 
in their communal solidarity, by which, in this particular 
planetary existence, progress through the prolepsis up to 
the divine life alone is attainable ; — in this movement, 
character, at each step, results from the combinations of 
the elements brought into action, and it is more or less 
animalistic, and more or less human, and more or less 
spiritual, as the one or the other predominates ; and the 
motive, intention, and sentiment are colored and stained, 
or translucent as the Light and the Love of God. As 
the Self passes from the submissiveness to command to 
the self-normalation of life in the ideational cognition of 
Deity in his correlations to humanity, its consciously 
adopted and governing rule and law of conduct is Princi- 
ple. Principle, therefore, is that growth and modification 
of those powers of and around the Self, by which it gains 
and possesses and conserves its proper spiritual life. The 



B. I. c. vi. § 44. 295 

dynamics, integrated as law-forces into the astronomic 
bodies, produce tlie uniformity of causes and effect, as 
other differentiations of the forces produce their correlate 
effects in their respective physical orders ; but the uni- 
formity of cause and effect does not in like manner pre- 
vail in the conduct of personalities in human life. In 
animal life their orgasmic forces collect, from time to 
time as they are exhausted by use, and appetize when 
the occasion and the object occur which solicit or tempt 
them, and they are aroused into action and thus act as 
cause and effect ; so too in the human appetencies and 
passions ; but here the conflict with these orgasmic forces 
and the independent action of the autopsic Self in its 
more or less capacity of acting from itself, or in its sub- 
jugation to the animal, make the results uncertain and 
contingent. As man ascends above # these conditions, and 
.brings them under the control of his Proper Self in the 
normalation of Principle, his conduct again becomes stable 
and fixed, and therefore more likened to cause and effect, 
until it is appreciable that the conduct of a man of 
thoroughly inwoven principle has all the certainty -of 
cause and effect ; but it is conscious self-directive cause 
and effect. It is from this point he can ascend and see 
that an Almighty causation, Omniscient in its purposes, 
and its purpose one which shall harmonize all his multi- 
plied causations in nature and life, always acts with the 
certainty of Cause and Effect. This is Order ; and 
moulding humanity by the movement of his great prolep- 
sis to this Order is his Justice, and this order and justice 
in the Causative-Love inwoven in the Beginning, and 
unfolding and reciprocating in the end, is the Conciliation 
. — Karak\ayy]v — of man and God. I. iii. 27-32. The 
abstract Morality, as a dry intellective system, as a ration- 
alism, I. iii. 31, without the distinct recognition of God 



296 B. I. c. vi. § 44. 

as a Personality requiring obedience, and without obedi- 
ence rendered from Love and Reverence, is only a rule of 
action, and its only obligation ! — inducement to adopt it, 
is Prudence. . Principle is the system of Moral Life 
adopted for conduct through reverence for the God who 
has created and correlated the Self to Moral Life as the 
essence of his nature, and for the love of duty as love of 
order, in a love to God. 

a. In a simple grasping of the Moral Correlations of 
life by the intellectivity, without any sanctions, given in 
commands or deducible from the consequences of conduct, 
the Self can only weigh this abstract and unsanctioned 
morality against motives, sentiments, and passions of the 
animalistic and human natures, and act accordingly. 
When it finds its spiritual nature, it at once must find 
God in these processes, and the whole force of the 
question and subject changes to Principle. 

b. If to this abstract a posteriori morality, I. iv. 3, 4, 
is added a temporal self-vindicatory energy, in causal 
consequences inwoven in and injurious to or affecting the 
organization of the Self, or even if they extend into a 
future state in one form or another, it forms, also, only a 
balancing of prudential considerations in which pains and 
penalties are weighed against w r ants, desires, passions, 
appetites, &c, in their burning prurience. Yet the fear 
of God is the beginning of wisdom. II. v. 

c. So far, this vindicatory Reason, only made vindica- 
tory in these causal effects, imposes on this Self the 
persuasiveness of the ought as a question of prudence. 
It does give the Sense of Obligation as a Moral Duty. 
It does not give the obligation of duty. Its only obliga- 
tion is the fear of punishment, without the Sense of Love 
which gives the Love and the Moral Freedom of doing 
the Duty in a love of duty for the love of God. 



B. I. c. vi. §§ 45, 46. 297 

45. And so Morality, claimed. by Rationalism as an 
eternal system of truth existing in nature and without 
God, — as the Eternal Principles of Nature, the Eter- 
nal, the Perfect, the Absolute Reason, — is but a rule 
of conduct to be tossed to and fro on the balancing ad- 
justments between prudential considerations and human 
passions and fanaticisms. And Morality as logically 
deduced in any system of pure Rationalism with or 
without the admission of the being of God, omits that 
counterbalancing element in all human conduct in which 
the deep and hidden love in men, commencing in orgasmic 
appetencies and controlled by authoritative and disci- 
plinary sanctions and punitive retributions in individual 
and national life, unfolds into Principle — a Love of 
Purity and Holiness. The true and full ideation of the 
human or proleptic morality therefore involves and in- 
cludes a power of actuation for good or guilty deeds — 
an intellectivity to elect between sinfulness and goodness, 
and to select and arrange means and modes of actuation, 
and to determine time and place, and a love oscillating 
between the gratification in goodness or vice and crime, 
and thus capable of degradation or elevation. 

46. Come now with the depurated and full preparation 
of the Spirit, for where we enter is the Holy of Holies. 
God is Power. His first manifestations to human 
Intelligences must be from and by Power in some 
form of objectiv-faciency setting over nature from God, 
whereby the Self occupying its conscious, self-objective 
position can cognize the symbols and forces of this 
manifestation of Powers. When Powers create Sym- 
bols and differentiate forces, and thus give them Forms 
and Qualities, the affirmative cognition must come that 
Power is wise — is Intellective. And when this Self 
perceives and knows that in all sane action of a conscious 



298 B. I. c. vi. § 46. 

intellective and actuative power there is Intention, an 
end in some gratification, it must find this in God — as 
Love. Power, in some form of manifestation, stabili- 
tation and action, although the last act, as it were, of the 
Divine Self concreted in symbol, is the first presented 
to the human mind. The symbol must be seen — in 
the senses — before there can be any inquiry or cognitive 
perception of the wisdom, the ihtellectivity by which it 
was fashioned. I. v. 6-15. And in like manner the 
correlations of the thing and its adaptations to use and 
gratification must be intellectively and intelligently ob- 
tained before the Love in the uses and ends can be ap- 
preciated. The Self, in its threefold powers, thus intus- 
cepts the divine forces in their Trinity and in their 
'ontologic coordinations as Unity. I. v. 39. Thus God 
presents himself in the intelligible symbols and forces 
of nature and life to the intelligent self on this side of 
nature, and in this presentation he is found, in all his 
acts, a triplicity of Powers. All of his coordinates are 
Powers, and none of them are empty and lifeless ab- 
stractions of the Rationalisms and current theologies. 
Thus we ascend and find that God is Creative Power, 
is Creative Intellectivity and Creative Love. Wherefore 
should Powers create ? wherefore should Intellectivity 
count and plan and arrange the infinitesimals in their law- 
forces for and in the protozoa, and in the complicate ar- 
rangements of all life and nature, and hang the stupen- 
dous systems of the illimitable worlds on the action of 
his Forces ? Infinite, Holy Love — or else there is no 
God! I. iv. ; v. 31-41. Dr. Nathaniel Emmons, a 
distinguished New-England divine, says, (Park on Atone- 
ment, p. 116,) "All the moral perfections of Deity are 
comprised in the pure love of benevolence. God is 
Love. Before the foundation of the world there was no 



B. I. c. vi. § 46. 299 

ground for considering the love as divided into various 
and distinct attributes. But after the creation new re- 
lations " (correlations) " arose." Before the foundation 
of the world there was no object for this love in it, and so 
far it was not benevolence, and Love, therefore, subsisted 
only in its coordination with its coessentialities ; and after 
the " foundation " only it was divided, and so could be only 
in virtue of these coordinations ; and distinct attributes 
are only the subjective ideas in the Self for these estab- 
lished correlations thus effluent and objectified out of 
these coordinate Powers. But this language, as that of 
all sound philosophy and theology, implicitly affirms the 
simple ontology of the Love. ■ I. i. 20. Dr. Maxcy, id. 
94, says, " The Law, whose essence is Love, tends in its 
nature to secure the highest happiness to all rational 
creatures." This is the universal expression of all ad- 
vanced thinkers. This Love in the Law, ante, §§ 35-37, 
45, is adjusted to the correlate love in the rational and 
loving creature for whose discipline and education it was 
instituted. Deity is thus presented in his ontologic co- 
essence as Love, — man comes afterward, but the Law 
must be seen, as preexisting in the divine intellectivity 
and moving into the order of his great arrangement, or 
else it is ex post facto, and as such harsh, cruel, and un- 
just ; and this very view destroys the conception — the 
ideation of God as a God of previsory Wisdom and of 
provident Love. Love, Wisdom, and Power preceded 
the creation of man, and they enter into all his works, 
not in the perfection and harmony of his precreative 
coordinations, but in the unfolding grandeur and glory 
of his appointed prolepsis for the conscious intusception 
of his obedient and loving children. So man learns. 
Their joint effluence is the spirit which he has poured 
out on all his works, (Proverbs viii.,) and the great day 



300 B. I. c. vi. § 46. 

of his prolepsis is manifesting it. This view is neces- 
sary to any theology, and no philosophy which accepts a 
God can, in the light of these Three Essential Powers, 
otherwise find a root for their origin or construct a system 
of the universe. So Donoso Cortes, in the processes of 
philosophic thought and under the sanction of " one of 
the most eminent theologians of Paris belonging to the 
glorious school of the Benedictines of Solesmes," says, 
" Providence is a universal Grace, in virtue of which 
all things are maintained and governed according to the 
divine counsel, as Grace is a special providence by which 
God takes care of man." All these views are phe- 
nomenal, but they all imply underlying ontologies from 
which Law, Counsel, and Grace are effluent ; I. i. 
17-23, 18 ; title-page ; and Law and Counsel can only 
be found in the Divine Intellectivity, and mercy, benev- 
olence, beneficence, Grace in Love, and both only as wise 
and just in their coordinate union for Actualization, and 
to be harmoniously justified in their Causative End. In 
God the one element cannot be found without the other ; 
and again the creation and the government of God is 
the unity in manifestation of his coordinating Power, 
Wisdom, and Love, distributed in the Past- Future-No yv 
of his omniscience for the order of his prolepsis through- 
out the flowing ages. Grace is, therefore, that arrange- 
ment of his counselled Love, in the order of this move- 
ment, by which the Love in the Beginning reciprocates 
to the love in the progress and to the causative-end 
which is in the Love at the End. I. i. 15, 18 ; iv. 20; 
v. 24. Its end is the causative-end in God, and it is 
the end for aspiration in man — his attractive, causative 
end. See the kinhood of §§ 41, 42, 43, 44. 

The instinctive and the determinate language of life, 
philosophy, and of religion, as to the causations and offices 



B. I. c. vi. § 47. 301 

• 

of the Attractive Love, may be gathered from the follow- 
ing authoritative remarks. " The Holy Ghost, in convey- 
ing to us an idea of perfect love in the Scriptures, gen- 
erally employs terms expressive of union. Thus St. 
Luke says, the multitude of believers had but one heart 
and soul. Acts iv. 32. Our divine Lord prayed for 
the faithful that they may be One. John xvii. 11. St. 
Paul desires that we should be careful to keep the unity 
in the bond of peace. Eph. iv. 3. This union of heart 
and mind is certainly a mark of perfect love, since it 
unites several souls in one. It is said -in the Holy 
Scriptures that the soul of Jonathan was knit with the 
soul of David, and Jonathan loved him as his own soul. 
The great apostle of France, in describing the properties 
of Love and quoting the opinions of his master Hierote, 
repeats above a hundred times in one chapter that Love 
is unitive, that it unites, assembles, collects, and com- 
presses all things, reducing them to unity." — De Sales's 
Love of God, B. I. ch. x. ; I. i. 17-23 ; v. 31, 33, 34. 

47. In the organization of man brought into view it 
is seen that he is a Cognitive Spirit in a complexus of 
somatic and psychic organisms moving into action, and 
eliminating his self-conscious Powers and mastering his 
orgasmic forces ; that his only means of* cognition are 
his various senses, but that he ascends from these to his 
intuitions and to his intusceptive ideations ; that from 
his intuition he only gets the Insistent Truth, and from 
this, in his pure intellectivity, he moulds the Formal 
Logic ; I. i. 34 ; iii. 29 ; that by his intusceptively idea- 
tive processes he catches the Proleptic Morality, and 
from these he moulds and lives the Moral Logic. I. iii. 
29. He thus gains the prolepsis for the creation of the 
world, the successions of the geologic eras, and the tribal 
and historical movement of the races of men. Thus 



302 B. I. c. vi. § 47. 

•• 
man attains the Suprasensible. He only can so attain 

it as he lives it and inworks it into the very roots of his 
existence by the accumulated experiences of the ages ; 
or as he may be creatively formed for attaining it in 
shorter time and with less disciplines of tribulations. 
I. v. 38. Any Prophecy, Revelation, and Inspiration is 
only possible through these means. The distinctive 
mark between God and Man in this aspect is, God 
knows and Man learns. It will be found the surest dis- 
tinction between Creation and Emanation or Pantheism. 
It is the key to the mission and the method of Christ. 
Prophecy is impossible without a prolepsis, more or less 
general or special, in which the coming fact or man, fore- 
told, is prearranged ; — and this prearrangement is inti- 
* mated in the location of oceans, continents, islands, in the 
construction of mountain ranges, rivers, and coast-lines. 
§§ 40, 39, 35-38. Revelation is only possible or appro- 
priately probable in reference to some fact or facts in this 
prolepsis. And Inspiration is only possible or appropriately 
probable in reference to some truth or doctrine connected 
and inwoven with the facts and pertaining to the conduct 
and moral destiny of man as the subject-object of the move- 
ment, and which is given above the method by which 
man, in his natural order, gains his ideative cognitions. 
Revelation and Inspiration are possible only in the higrfer 
organization or higher exaltation of the organisms, pro- 
duced by the cooperating agencies at work in history 
preparing the agent receiving the' Revelation or the In- 
spiration. Preparation in some form is essential to him 
who receives and transmits, as mentalization is necessary 
for those to whom the communication is to be made and for 
whose use the communication is given. Or else, a constant 
miracle is evoked to account for the prophecy and the 
revelation and the preparation of the races to receive it. 



B. I. c. vi. § 48, 303 

Such a constant effluence of the divine powers would be 
God permanent in Humanity, and confound all just con- 
ception of moral cause and effect. I. i. 4, 17-23 ; iii. 30, 
31. This would be pantheism, and destroy the moral 
order of the universe. The higher ideation will behold 
what the lower cannot, and greater capacity for ideation 
will intuscept and comprehend what its capacity for 
ideating can reach, and not anything more. I. ii. 17 ;. v. 
20. If revelation or inspiration gives any more than 
this, they can only give it by increasing the capacity of 
the cognizing Self, both of that one which receives and 
communicates and that which receives. Each must per- 
ceive and know for itself, and this only as higher or 
lower powers are vouchsafed, or as it co-works with the 
order of the Almighty, and normalates its life to the 
upper light, and catches the Light and Love of that 
Providence which is a universal Grace, and which ac- 
cords to the conscious co-worker with him the power of 
further progress in the conscious causality of the sym- 
pathies for a diviner life ; — "It seemed good to the 
Holy Ghost and to us." This defines Revelation and 
Inspiration, as it gives the human means and modes, 
again in turn, for analyzing, synthesizing, and giving 
rational form, and imposes the responsibility for making 
the progress which they imply and unfold. Thus they 
are inwoven into the life by the conjoint action of the 
triplicate powers in the Self, concurring to the divide 
order, and giving the purification and the perfection of 
the theologic Will. I. i. 17, 18. This is the Mentaliza- 
tion of the Nations. 

48. The crowning height of four diverse divisional 
movements of the Supreme Mind, with many beginning 
orders of differentiation in the geologic eras, in animal 
creations, is Man. He is the conscious autopsic Ego, 



304 B. I. c. vi. § 48, 

the King and the Slave of all. The elements are all 
mixed in him ; the dust upon which he treads and feeds, 
the rock which he calcines and casts on his fields that he 
may live from' their fertilization, the grass of the fields, 
the grains, the fruits, and the very animals prepared for 
his use by their autonomic growth and their instinctive 
adaptations for his use, the air, the water, and the light 
by which he and they grow, and the animal appetites, 
wants, passions, and instincts, with wants, passions, and 
fears and loves and hopes peculiar to himself, are all 
inwoven into and around his nature ; and central in 
all this complexity stands this Self, this conscious Ego, 
and out of this maze by his own conscious self-normala- 
tion, responsive and aspiring to the Love which over- 
souls all, he, each, must rise on the force and dignity 
of his spiritual nature, by obedience to the command en- 
forcing purity and holiness, and the normalative inwork- 
ing of that Charity which gives a new purpose to his 
unfolding " life, — or he must remain forever fallen, 
wrapped in the foul cerements of his animalistic and 
human natures, responsive to and increasing his moral 
depravity by tlie deadly infusion of his conscious forces 
into these orgasms, augmenting their intensity. 

This gives the Self in its entire scope of exploration 
and of labor, of Spirit and of Soul and of Body. He 
unites all the characteristics of King and Slave ; toiling 
through the mazes of the great labyrinth, there is much 
that he must know, but in pain and sorrow he must 
gather his dearest, noblest knowledge ; he must rule his 
own passions, and be ruled by the rightful and inexorable 
command, yet given in love ; he must ascend to the 
clear cognition of the Divine Ideas, and see and live 
them as they become Law, and conform his own life to 
their system ; he must govern his own love of wrongful 



B. I. c. vi. § 48. 305 

gratifications, or be subdued by them ; he must enthrone 
his own reason in a depurated love amid the unyielding 
steadfastnesses of the eternal Principle and the appointed 
moralities, or it shall be dethroned by the busy cunning, 
and restless intrigues of fraud, chicane, and expediency ; 
to receive mercy, he must show kindness, yet in the 
order of the Almighty which closes around him at every 
step ; to be forgiven, he must forgive ; to receive of the 
charity which may cover the sins of his threefold nature, 
he must exercise that threefold nature in consentaneous 
deeds of Charity ; from the Primal Source he must re- 
ceive and inweave Love into his own heart, to be worthy 
of the Love which giveth so much ; to attain moral 
elevation he must battle like the humblest in the great 
empire of man, where God governs against a host of 
vices, follies, and infirmities ; standing on the topmost 
summit of the animal.generations, and enthroned in the 
conscious magnitude of his willed force, of his intellec- 
tivity and love, he still sees Powers and Dominion above 
him, which he, in humility and justice, gentleness, meek- 
ness, and love must confidingly serve, in the discharge 
of his proleptic duties. 

This , King-Slave, the Self, pervading all the con- 
scious activities in loving and intellectualizing and in the 
deeds of life, is the immanent solidaric agent, identifying 
itself in its continuous and articulated cognitions, and 
which must scrutinize the facts and declare their philos- 
ophy, and in obedience and hope be lead by command 
and law to the Freedom of Love. 

This conscious Ego is the immanent Self in its own 
solidaric activities. With ability to actualize in positive 
force, with intellectivity to declare determinately its 
mode and means and end of actuation, and to control its 
self-forces to its own elective ends, and with loves in 
20 



306 B. I. c. vi. § 48. 

diversity and complexities of gratifications to be con- 
sciously gratified, or withheld from gratification as the 
* ends of its thought and action, it stands amid the opera- 
tions of nature, and touching on all sides the filamentary 
correlations which unite it to other selves and all to the 
Unitary Source of origin, it is within the limits of its 
own allowed circle, a lover, a thinker, an actor — main- 
taining good or projecting its own created evil into the 
series of moral causes and affecting them to the third 
and fourth generations, and until in the deepening cur- 
rents of the vicious multitudes the vindication of the 
Law and the Command is written in the blood and deso- 
lation of nations. 



BOOK FIRST. 

MASTERS AND WORKMEN, AND THEIR 
WAGES. 



CHAPTER SEVENTH. 

LAW, PROGRESS, VICE, EVIL, SIN, JUSTICE, GOD. 

1. In I. i. 35, 36, 37, the Insistent Truth, the Divine 
Ideas, and the Proleptic Morality are brought into view, 
and, throughout, the validity of their intuition and ideation 
has been demonstrated as the Forms by which God created 
all things, and as giving the correlations which bind the 
whole in their system one to another, and to himself; in 
vi. 40, 41, 42, 43, 44, Ideas and ideates in their neces- 
sity and influence in the formation of motives, intentions, 
principle, and for the elimination of the proleptic morality 
as the rule and obligation of conduct, are placed in their 
appropriate system, and as they present the alternatives 
for the Intellectual and the Moral Freedom, vi. 33, 34 ; 
in vi. 35, 36, commands in their subjective and objective 
significance are defined ; in i. 41, Transcendentalism, as 
the Standpoint above and prior to the facts, the deeds, 
the actualization of creating is obtained as the foreplan 
of the creation ; in i. 42, Prolepsis, the divine transcen- 
dental movement by which the creating is objectified 
forth from Deity in its system of forces, is given in general 



308 B. I. c. vii. § 2. 

terms ; in i. 34, the Solidarity of the Individual and of 
the Races is found by that regulative law which gives 
cause for effect, and underlying forces or ontologies for 
phenomena, iii. 20 ; in i. 26 ; ii. 7, 8, 14 ; iii. 3-5, the 
Autonomies of the individuals, and of species and races, 
are presented in their underlying formative forces ; in i. 
31 ; ii. 17; iii. 9-16, the conscious Autopsic Self stands 
forth in its independency ; in i. 34, the Communal Soli- 
darity of the Race is determined ; in i. 33 ; iii. 9, 14, 
Spontaneity and Normalation are described and contrasted 
and set forth as the movement-forces of individual and 
historic life, and these spontaneities as being controlled 
by the Intellective force ; and in vi. 47, Grace presides 
over the order and harmonies of the world, and is that 
• everlasting counsel of Love whose light guides, whose 
power sustains, whose love nourishes, and whose gift, in 
the fulness of these powers, is immortal youth ; in v. 
47, Prophecy and Revelation appear as that exaltation 
of the ideative process by which facts arranged in the 
prolepsis yet to come are foreseen, however this exaltation 
may be derived or given, and in like manner Inspiration 
can only be of doctrines and moral correlations, then or 
yet unknown ; in iv. 24, and in the whole of the processes 
evolved, it is seen that the New Birth into the Spiritual 
Life is the normalation of the whole life of the Self in its 
entire complexure of body, soul, and spirit, to the Knowl- 
edge and love of Holiness, and the Spiritual presidency 
of the Self; now Sin must have reference to all these 
subjectivities and objectivities, and in the system of life 
as, throughout, is set forth. 

2. From these grounds or data, the idea of Law, not 
only as a rule, but as a command to obedience when- 
ever and however they are clearly presented to and 
obtained by the Self, must be raised and perfected to the 



B. I. c. vii. § 2. 309 

consciousness of the Self, and then Sin will appear as a 
conscious, and vice as an unconscious breach of this Law. 
The following definitions of Law have been submitted by 
various jurists and men of ability : — 

a. " Law, in its most comprehensive sense, signifies a 
rule of action;" and is applied indiscriminately to all 
kinds of actions, whether animate or inanimate, rational 
or irrational. This, then, is the general, verbal definition 
of law. Such a definition can give no philosophy or 
science. I. vi. 37, 38. In attempting to build either by 
the use of this term, it means something that is the cause 
of effects in different senses. 

b. " Law is a rule of action dictated by some superior 
being." 

c. " Municipal Law is a rule of civil conduct prescribed 
by the supreme power in a state commanding what is 
right, and prohibiting what is wrong."- — Black. Com., I. 
38. 39, 44. 

d. " Lex est ratio summa, quae jubet quae sunt utilia 
et necessaria et contraria prohibit." — Coke, I. 17. Law 
is the Supreme Reason, which commands those things 
which are useful, and prohibits the contrary. 

e. " Lex est justorum, injustorum distinctio, quiddam 
eternum in mente Dei existens ; recta ratio summi Jovis." 
— Cicero, De Leg. lib. I. et II. Law is the distinction 
between the just and the unjust, existing as an eternal 
insistence in the Divine Mind. It is the right reason 
of Supreme Love. 

f. " Lex est regula actuum moralium obligans ad id 
rectum est." — Grotius, lib. I. c. 1. Law is the rule of 
moral actions obligating to that which is right. 

g. " Law is a rule which an intelligent being setteth 
down for the framing of actions by." — Hooker, Ecc. Pol., 
B. I. 



310 B. I. e. vii. § 3. 

h. " Lex est sanctio justa jubens honesta, et prohibens 
contraria." — Braxton. Law is the just sanction com- 
manding the honest, and prohibiting the contrary. 

i. " Law in reference to moral actions expresses the 
sense of the law-giver as to what is right and the value 
of the right." — Barnes, Atonement, 80. 

3. Law has been brought into notice as the a priori — 
the antetypal ideas, and their arrangement in their sys- 
tem of correlations, by which things and forces are to 
actuate when the law-forces are inwoven into them and 
put into operation. I. iv. 3 ; vi. 37. It has also been 
noticed as the deduction which is made a posteriori, as a 
mere generalization from the facts and forces in existence. 
Neither of these in their simple apprehension can give 
the ideation of law to rule the conduct of the Self. They 
must both be carried further into consequences as flowing 
from forces which may or will enforce their observance 
in their effects. If this view goes no further than the 
perception of forces executing themselves, then there is 
no moral obligation to observe them other than to mitigate 
or avoid these evils, or to choose the alternative of gratifi- 
cation, and the evil effects of the gratification which the 
exercise of these forces as passions or indulgences will or 
may produce. I. vi. 44. To give them the validity and 
the obligation of Law in the sense in which this term 
should be always used in reference to conscious autopsic 
natures, Law must be seen as these preexisting and 
antetypal ideas arranged and correlated to penal effects for 
the government and welfare of those creatures to whom 
they are thus adapted in the creations which are produced 
and thus made the subjects of these ideas as laws. This 
is the Common Law of man as a responsible agent. It 
may be likened to that great body of Common Sense 
which men must exercise in society and government 



B. I. c. vi i.§ 3. 311 

where there is no positive law to regulate their conduct, 
and which courts of justice in their wisdom enforce in the 
absence of positive or statute law. Yet in this view Law 
is seen from the first, in its antetypal institution, as a 
positive command, yet as something which he must obey 
other than for the penal consequences connected with its 
infringement. He must obey it for its effects on his own 
welfare, and on the members of society with whom he 
is associated and thus correlated in giving moral life, and 
which he should obey for the Wisdom and Love it im- 
plies and demonstrates. Adopting Law then in this 
signification, Law as it is applied to an imperfect moral 
creature is not only a means for disciplining moral vice 
and punishing crime, but it is a process for preventing by 
educating to a knowledge of the vice and the sin in the 
individual and the race which the law implies, and for 
unfolding a love of the order, justice, and righteousness 
which, in the perfection of life, is its unfolded mentaliza- 
tion. And this order, this justice, this righteousness, can- 
not coexist with the moral vice and sin which is thus the 
subject of the implied or the express inhibition. The 
definitions set forth are therefore imperfect, and do not 
give the elements from which the nature of Sin can be 
collected, for — 

a. There are sins which are not defined or even sug- 
gested by the terms " rule of action," for the animalistic 
nature of man has one rule of action, in the sense that 
this phrase has always been interpreted, a law-force 
executing itself, and the moral nature of man another 
rule which he must wisely and lovingly adopt, not only 
for his rule but his love of action. The first, of itself, acts 
as unconscious cause and effect, and the latter as self- 
conscious cause and effect. I. vi. 32, 44. The sinful- 
ness of the former may depend on circumstances, for 



312 B. I. c. vii. § 3. 

adultery is prohibited both by this common law of nature 
and the wise command which conserves and builds up 
the moral nature of man and the system of society. I. v. 
33. In the former, in the vegetal Kingdom, the con- 
tinuance of the species is by the inherent law-forces 
executing themselves, upon contingencies, yet which are 
so closely inwoven in the correlations of pistil and stamen 
that there is scarcely any chance of failure ; in the lower 
animal orders they internuncially execute their offices ; 
and in the higher they always tend to execute themselves, 
yet are not self-conscious, and in man they are inwoven 
into his organization, so that they are in constant inoscu- 
lation with this self-conscious autopsy, and are to be ruled 
by him into moral order. The law of the one is the law- 
force which executes itself; in the other it is conscious 
self-direction which executes as animal, man, or self- 
normalative Spirit ; and the same term applied to both 
is a confusion of thought and a want of analysis. 

b. In b, the same confusion prevails, for both conditions 
are equally prescribed by a superior for the rule of action 
of the inferiors, and no discrimination can be made with- 
out higher distinctions. 

c. Nor does the Municipal law always command simply 
the thing which is right, and prohibit that which is wrong 
in and of itself; nor does it pretend to this, for its laws 
are founded not so much on that which is malum in se — 
wrong in and of itself, as on those intentions and senti- 
ments of artificial policy which require men to sacrifice 
their highest convictions of what is right, both according 
to this Common Law of Morality inwoven in the order 
of the universe, and in the Commands which tend to its 
higher cognition and its more authoritative sanction and 
obedience. This artificial policy is constantly changing 
With the changeful forms of government, and with the 



B. I. c. vii. § 3. 



313 



policy and ambition of artful and unscrupulous men, 
governed by human passions and maligned sentiments. 
The law regulating property is always an artificial sys- 
tem, depending more or less upon the policy of the gov- 
ernment, and this more or less upon the condition and 
progress of society. Its extreme artificialness is exem- 
plified in the fact and in the many changes of the Feudal 
Law in England, and in the effects and influences which 
it has upon all questions of rights and remedies in Eng- 
land and America at this time, and in the diverse forms 
it has assumed in the various governments of Europe, 
regulating successions and remedies, &c, &c. It is the 
result of artificial systems, which recognize and enforce 
these artificial Rights of individuals, and permit one 
man to recover one sum for a day's labor, and another a 
different and a larger sum, and without regard to the 
moral condition or wants of the parties. It is strictly 
artificial. It enforces the gambling contracts made on the 
fluctuations of prices, whether of gold or grain or other 
things ; and if the monopolist can foresee a scarcity of the 
necessaries of life, and can gain the control of the market, 
this law not only protects his property thus obtained, but 
enforces his contracts at exorbitant prices produced by 
the scarcity which he himself has occasioned. It protects 
the title to land which was obtained a few years ago by 
robbery or fraud from the Indian, and secures another 
title by the statute of limitations, and which was com- 
menced in personal fraud, or in an adverse possession 
against the legal owner. Everywhere it is an artificial 
system, directly the reverse of any abstract horizontal 
level of equality or theoretical justice. And the whole 
body of the Municipal Law gives no definition of Justice. 
Yet Law is necessary to the wellbeing and moral and in- 
tellectual growth of the Individual and of Society ; but it 



314 B. I. c. vii. § 3. 

must be, in the conduct of individuals and the movements 
of governments, subordinated to the Proleptic Order and 
Morality of the Almighty, or vindicated in revolutions 
and reconstructions. Deal wisely with the paradox. 

d. Nor is it simply in " the highest reason which com- 
mands the useful and the necessary, and prohibits the 
contrary," for this omits or only implies the subjective 
sense of obligation — the moral principle of obedience, 
and makes law to depend on the positive power which 
commands, relegating the subjective Self of the individual 
as the recipient of the command and as the conscious 
respondent to its requirements, in his intelligence com- 
prehending the value of the law and loving the law for 
its intrinsic value. This definition is logically correct 
when applied to Deity as giving law, commands to a full 
autopsic agent wholly comprehending the law in itself 
and in its consequences of obedience and disobedience, 
and with full freedom or equal election for the obedience 
or the disobedience. It wholly omits that view of Law 
or of Institutions wherein intelligent and loving power 
is exercised for the control of unmentalized natures for 
the suppression of their animalistic and human impulses 
to action, their undepurated motives, sentiments, and in- 
tentions of conduct, and this for the unfolding, the disen- 
velopment of the spiritual powers into a love of order, 
justice, righteousness. 

e. It is not merely in the distinction of just and unjust 
which exists eternally in the divine Mind — the recta ratio 
summi Jovis — for this gives no sanctions ; and there 
are forms and ceremonies and observances in society, in 
governments, and in all religions, which are not wrong 
or right in and of themselves, but which are simply dis- 
ciplinary and educative, and which may be wrong or right 
as means and instrumentalities for reaching a knowledge 



B. I. c. vii. § 3. 315 

and a life of that which is right in itself, for educating 
the individual or the tribe up to the full stature of autop- 
sic manhood. I. vi. 44; II. viii. vi. vii. And these 
will vary, at least in application, as the progress in the 
fulfilment of the prolepsis varies. 

/. and h. For the same reason it is something more than 
the rale of moral reason obligating to do that which is 
the Right in and of itself, — as the Ceremonial Laws of 
the Hebrews were of temporary enforcement, many of 
which were applicable to a small territory and a limited 
population, leading that people to the recognition of the 
permanent obligations contained in the Wisdom and Love 
of their Decalogue. I. vi. 47, 46, 40. And so in domestic 
and social life, and in all paternal governments where the 
moral destiny of the people by the repression of vice and 
the promotion of intellectual and moral freedom is an end 
proposed, these, in some forms, must appear. So in the 
culture and progress of rude tribes. 

g. This assumes or omits the essential morality and 
loving care, I. vi. 36, 37, 44, of the Intelligent Power 
" setting down the rule for the framing of actions by ; " 
and when the rule is to act objectively on others, it 
assumes their intelligence and regard for the rule, and 
does not provide for the want of them, nor for a progres- 
sive mentalization and movement. 

In i it confines strictly as to what is the Right in it- 
self and the value of this Right, and omits -wholly the 
educational means and processes for attaining to cog- 
nitions of the right and the fact of normalating the Self 
and of being moulded by discipline, instruction, and 
education up to the knowledge and the love of Right ; 
e and g. The love of the Right is the value of the Right 
to the Self. The love of the Right, as the universal con- 
dition of the race, is the full and perfect love of the 



316 B. I. c. vii. § 3. 

Right for itself. Where all are in the knowledge and 
love of the Right, it is order, justice, righteousness ; and 
the law, as an objective instrumentality, ceases its opera- 
tion, except . to prevent each Self from a " fall " from 
this Order. This would be Moral Freedom perfected. 
To a humanity like the vicious and sinful inhabitants 
of this planet, the education of the movement is that 
they may attain their end as Humanity in the knowl- 
edge and Love of the Right, and this is ordinated in a 
prolepsis in which all the elements brought into view 
are means educative to the end. Hence as God is the 
creator of man, and he has assigned a proleptic morality 
for man discernible in the moral correlations of life — 
this Common Law of Humanity — and in statutory com- 
mands giving more definite significance to this Law, the 
end of man is the attainment of the Moral Life, through 
the means and processes instituted by Him, for the 
knowledge, the love, and the practice of the Right as it 
unfolds in the Movement. 

The insufficiency of language to convey the wide and 
solecistic distinction, whenever the attention is turned to 
it, which subsists between Law as a rule of conduct 
which the Self must observe or. violate on its own sense 
of responsibility, and Law as differentiate forces in- 
woven in the positive causes of nature and life, which, 
each in and of itself, tends to its own execution as cause 
producing its own specific effects, is seen in Saint Paul. 
" Now if I do that which I will not, it is no more I that 
do it, but Sin that dwelleth in me. I find, then, a Law 
that when I have a will to do good evil is present with 
me, for I am delighted with the Law of God according 
to the inward man ; but I see another law in my members, 
fighting (repugnantem) and captivating me in the Law 
of Sin that is in my members." — Rom. vii. 20-23 



B. I. c. vii. § 4. 317 

Law, leX) vo/jlos, is the term throughout his whole dis- 
cussion, and it is clearly used in two several distinct mean- 
ings : namely, in the first, as the rule of conduct of the 
inward man by which he is to elect his line of conduct on 
his sense and belief of his responsibility ; and in the 
other it is the orgasmic forces in his members, which, in 
virtue of their active, appetizing, and impelling momenta, 
are inciting to their respective gratifications. The one 
is the rule of conduct, the other are those orgasmic forces 
in the members which, by the rule of conduct, must be 
resisted and rejected. One is unconscious cause in life, 
yet acting, in virtue of the autonomical organization into 
which as orgasmic or psychical forces it is inwoven, 
directly on the Consciousness of the Self, the inward man, 
I. i. 27-34; and the other is the conscious control by the 
autopsic self of the cause — the forces in the members thus 
differentiately impelling to their specific gratifications. 

4. There can be no true ideation of Sin without refer- 
ence to the antetypal ideas and their pre-creative correla- 
tions, and then as seeing these as having a positive institu- 
tion and a conformity in that organic constitution of man 
by and through which the Moral Life of the individual is 
to be attained and consummated in a love of obedience, 
conforming and reciprocating to the Love which rules 
and ordinates the movement. This prescribes and legit- 
imates the intermediary processes of discipline, instruc- 
tion, and education, and gives the sanctification of suffer- 
ing and sorrow. I. vi. 40, 48. Law is therefore the con- 
forming of the Self, in its triplicate life, to the perfected 
order and harmony of its own essential correlations. 
These higher ideations come with more or less fulness, 
and more or less late in life, according to the relations and 
the correlations of the particular Self in its order in the 
great movement, and the conscious normalation of the 



318 B. I. c. vii. § 5. 

life upwards toils on slowly after. " The Kingdom of 
Heaven is like a grain of mustard-seed, which is the 
smallest of seeds, but when it is grown, it is the greatest 
of herbs." It has its laws and its forces of growth. 

5. The divine coordinations move into actuation only 
in obedience to, only in harmony with, the pre-creative 
ideas. I. iv. 23-25 ; vi. 46. These coordinations do 
not move simultaneously in the human sense of the same 
time, but follow in successions in human time, for to 
Omniscience a thousand years are as one day, and one 
day as a thousand years in its cognition, I. vi. 41, b, 46, 
and in the world-structure the Powers as objective-fa- 
cient most forcibly and conspicuously appear, and in the 
lengthened intervals of dark and gloomy periods, evolv- 
ing from the geologic successions and the historical deploy- 
ments, the light of Wisdom — of Intellectivity beams 
and shines through the sweltering masses of terrific 
powers, and only in the last ages the Love appears and 
uprises through the order of things, struggling, as it 
were, to its final and supreme manifestation. So in the 
history of the races of humanity, so in the Scriptures, 
God reveals himself, first, as Elohim, the Almighty 
Forces, and throughout the earlier manifestations his 
Powers are the object of awe and submission and his 
chief manifestation ; in the geologic world these powers 
cease their more forcible demonstrations, greater har- 
monies appear in the action of nature and reason, in- 
tellectivity dawns on the pathways of nature and of 
history, — and this continued until, in the concurrence 
Of the ages, the Wisdom, the Logos, in its proleptic 
time, lightened up with its Intellectivity the Way, the 
Truth, the Life which man must live, but which, like the 
apostles of old, he cannot live by his intellectivity alone, 
nor until the Love, in its genial unfolding or in the gradual 



B. I, c. vn. § 5. 819 

accretions from the grief of life, shall give an object, 
a content, an intention, a motive, a sentiment, and a 
principle — in an end of attainment to the Spiritual 
Self. But the coordinations move into action in con- 
formity with the pre-creative system. Obedience, then, 
to the proleptic Morality is the perfectibility of the 
earthly moral agent ; but this is at the end of all his 
struggles, and purest and gentlest and self-sacrificing 
norraalations of life. II. viii. ; III. xi. This obedience 
is the result of many subordinate processes as imposed in 
the actual strifes and discords of individual, domestic, 
social, political, religious, and moral life, as differently 
modified by tribal autonomy and geotic causes. Therefore 
obedience in the subordinate condition, so as to attain the 
final obedience in the love of Final Truth for the dis- 
charge of Duties, is necessary to the consummation of 
the character of the ascending and unfolding Self. 
Hence all means in the ascent for obedient purification 
from the conduct produced by the impulsions of the 
animalistic orgasms and the mere human and prudential 
motives of action, (and both continued in their filthy and 
selfish imaginates,) as the temporary and progressive forms 
of law and obedience, are to be brought into action, and 
many of these will be seen as always necessary. It is 
true of the moral life in its progress as it is said to be of 
language, " everything that is abstract in language was 
originally concrete, and languages are formed by a process, 
not of crystalline accretion, but of germinal develop- 
ment," and most assuredly of norraalated perfection. 
" Every essential part of language existed as completely " 
(although implicitly) "in the primitive germs as the 
petals of flowers exist in a bud before the mingled in- 
fluences of the sun and the air caused them to unfold ; " 
and the spontaneous and the normalative processes of the 



320 B. I. c. vii. §§ e s 7. 

human autopsy unfold the life of the germs — the spiritual 
from the concrete, in both the animalistic and human, and 
ever and forever in its redactive processes, still reeloth- 
ing — rehabilitating them in new but more transparent 
forms. Yet in language it is seen that this rehabilita- 
tion is but the new covering of the new thought and life. 
II. i. ii. 

6. This is the plan of salvation — of elevation from 
the envelopment of the animalistic and the human natures 
to the presidency of the clear autopsic Self in the ac- 
cordance of its spiritual life to the higher life of knowl- 
edge and love and duty, which is but the actuation of 
both. This can only be attained by man in a spirit of 
meek and gentle and long-suffering obedience. Take the 
dark catalogue of terms — of root-germs, as they have 
welled up from the animalistic and human passions and 
appetites, and their diversifications of moods and com- 
ponent significations, and contrast them with those few 
simple, pure, chaste, and solemn words assigned to the 
use of the spiritual life, and their difference, antagonism, 
and eternal war are revealed. Fact and language show 
that obedience in self-control and self-adjustment of the 
powers in the Self to the ideated Divinity, I. vi. 46, 47, 
is the law of human progress and final conciliation. The 
two terms, in the full sense of all the subjects, objects, 
and processional movements, are convertible. It is the 
normalation of our instincts and spontaneities, whereby 
the somatic, the instinctive life is subordinated to the 
human — the psychic life, and the human to the spiritual 
— the zoic life. II. ii. 

7. Yet elevation of moral life is only possible in the 
fact and exercise of some Sense of moral responsibility. 
I. i. 35-37. What is the Sense of Moral Responsibility ? 
It is a subjective condition of the Self which is different 



B. I. c. vii. § 7. 321 

in the child, the adult, the middle-aged, and tne elderly 
man ; it is different in Africa, Asia, Europe, and America ; 
it is not precisely alike in any two human creatures ; — 
yet in all it is, at base, the same, and at the base it is 
something struggling to get free, and thus to think and 
love and act in a higher form of life. It is something 
capable of change and of improvement, or capable of un- 
folding disenvelopment, as it is capable of loss or greater 
obscuration in the self-indulgence of the animalistic and 
human appetencies. I. i. 33, 34. It consciously enlarges 
its own boundaries, and they are enlarged by instruction 
and discipline, and in a certain condition of education in 
society and in certain trains of thought in the individual 
are almost always enlarged by the vicissitudes and the 
sorrows of life, — nay, however enlarged the theory of 
life, and however firm the moral convictions may be, they 
are much other and different after realizing them in 
tribulations to what they were before. At base it is 
something which requires and acquires knowledge — 
cognition of the Right, and an unfolding and an unfolded 
Love of the Right, and in this Knowledge and this Love 
to do — to actuate the right as unfolded in the Self in the 
proleptic — the progressive order of the Almighty. The 
first consciousness of the Self, in life, is of its envelopment 
in its inwoven connections with the somatic and psychic 
lives, I. iii. 5-15, where it finds these burning animalistic 
and importunate human appetencies seeking and impel- 
ling to their respective gratifications. Now it is out 
of and through, but not intrinsically from this cluster of 
passions and appetencies that the Sense of Responsibility 
arises ; therefore, what is it ? It is the Spirit grasping 
at a freedom from these impulsions and importunate 'appe- 
tencies in which " we all had our conversation in times 
past, fulfilling the desires of the flesh and the mind." 
21 



322 B. I. c. vii. § 7. 

As this knowledge and this love of the Right, II. vi., in- 
crease and unfold into the ideation of a divine purity, the 
desires of the flesh — the animalistic life and the human 
appetencies lose their controlling importunance, and as 
the Self subordinates and, in turn, controls these, so far it 
becomes free, and in a point in this line of progress it 
becomes conscious of its efforts to become free, and the 
settled and constantly progressive habitudes of these 
efforts ripen, under the conscious normalation of life, 
into Principle. I. vi. 41-44. In a fully unfolded love 
of moral purity, the Self, thinking the right and doing 
the right, loses this Sense of Responsibility in the very 
perfectness of its knowledge and love. Love is the ful- 
filling of the Law ; Perfect Love casteth out fear. The 
Spirit is placed amidst the organic instincts, passions, 
affections, and with organic powers of intellection akin 
to the instinctive intellections of animals, as cunning in 
the fox, constructiveness in the bee, the wasp, the beaver, 
the nest-building and singing of the bird, the teachable 
sagacity of the dog, the horse, and the cow, &c, but it 
uses — consciously normalates the whole. Without these 
instincts, passions, affections, and organic intellections, it 
would not be man. And when, by the conscious ex- 
ercise of its spiritual powers, unfolding its Sense of 
Responsibility, it clears up and escapes from these in- 
fluences and organic powers, it ceases to be what it was 
before, but it does not cease to be. I. iii. 29. The whole 
argument of materialism, and surely of spiritualism, 
affirms that it does not cease to be. No substance or 
essential Force is ever lost, but on the contrary, in this 
instance, the powers of self-government, of autopsic 
normalation, are constantly increasing, and become more 
manifest as long as the organisms remain perfect to re- 
spond to their conscious action. As the Self ascends to 



B. I. c. vii. § 7. 323 

this supreme power of self-government, it only attains 
its higher and clearer life. The worm that crawled 
upon the earth now flies and moves in the sunlight of 
heaven. As this Self thus acquires powers to act in its 
spiritual freedom, it escapes from its animalistic and 
human environment, and unfolds until this Sense of 
Responsibility is the perfect freedom of its nature to act 
according to its exalted or disenveloped spiritual exist- 
ence. So far and in this way we can follow the Spirit 
to its clear Subjective Identity. I. ii. 14-18 ; iii. 25, 17, 
20. There it is stripped of all adventitiousness, or, as 
the logicians call it, accidence, and there the humblest 
reasoner who can follow these processes will see it as 
Spirit in its triplicate unity, above material organization, 
yet using these organisms as its material instrumen- 
talities. And nothing higher or more fundamental than 
this can be conceived except the prime creative Forces. 
These are the basal elements of all freedom. Man may 
beat around the dark walls of his animalistic and human 
passions and loves with their endless conflicts within and 
the fierce struggles of life without, and he will only escape 
from their gloomy and burning environment as he catches 
the light — the Knowledge of Moral Freedom in the 
Love of a higher life, and taking this Sense of Respon- 
sibility so constituted of this knowledge and love, and 
holding it as the clue to guide himself, as he follows 
it from this labyrinth of passions and appetencies, fanned 
and exacerbated, as they are sometimes, to flames of 
fanaticisms, he will arrive at length at the calm and 
serene life of Moral Freedom. It is only in the system 
of a true life of the Self that its Moral Freedom can 
be cognized and attained, for any other supposed free- 
dom is but the degradation of animalistic passions and 
appetites, or the enslavement to the human appetencies 



324 B. I. c. vii. § 8. 

of this local, planetary existence. I. i. 35-37 ; ii. 2 ; iii. 1. 
When man follows the impulses of these violent passions 
or fanaticisms, he certainly does as he wishes, but this is 
not Moral Freedom ; but when he conquers these pas- 
sions and appetencies in the Love of a higher life, he also 
follows his wishes, but they are of a different character, 
and this is Moral Freedom. When a man subjugates 
the temptations of these animalistic and human desires, 
and acts in the clear consciousness of the rightful purity, 
he is seen as a Freed-Man, in the highest form of spirit- 
uality. I. iii. 29. Life is a struggle, a discipline, an in- 
struction, and an education for Moral Freedom, yet 
always in the order of the progression of the Almighty ; 
and his perfection consists in discharging the duties of 
'the moral life assigned to him in the time and place and 
environment of his own and the world's progress. If 
he is called to be a father, let him be a moral father ; 
if a son, let him submit in moral obedience ; if a priest, 
let him be so in gentleness, humility, and piety ; if a 
servant, let him sanctify his life ; if a citizen, let him 
yield to the Caesar all that is morally indifferent, but 
in the whole, in all things, let him strive for the per- 
fection of the Sense of his Responsibility, for in it is the 
sanctitude of his Moral Freedom. Man must learn, must 
love, and must actuate his knowledge and his love in the 
obligations of his spiritual nature and not in the violence 
of his animalistic and human desires. II. vi. vii. viii. 

8. In the historical ministration of Moses, the ideated 
God and the proleptic morality are given in the concise, 
but complemental system of the Decalogue. It is the 
synthesis of duties bound together in the highest con- 
ceptualization of the Love. It correlates the passional, 
intellective, and affectional elements in man, and subor- 
dinates the whole. It is the concentration of the whole 



B. I. c. vii. § 8. 325 

sum of the movement for the moral life of Humanity. 
It contains what is essential in all generations, epochs, 
and localities of the world for presenting and preserving 
the purity of man in and nnder this morality and the 
awe and worship of the Almighty God who made man 
of the dust of the earth, and gave him an Inner Eye 
to see Truth in God, and draw and bind him by the 
chains of a loving obedience to the discharge of duties. 
But now, as then and in all ages, and in the ages yet to 
come, large masses of the children of this proleptic and 
educative movement have not reached, certainly do not 
possess the mentalization for grasping this proleptic truth, 
and for perfecting in their minds an image and likeness 
of God ; and to restrain, instruct, and educate these, the 
wise ministrations of this age must provide its system of 
forms and ceremonies, yet free and flowing, and such as 
are adaptive to the current of the ages. I. vi. 47. Around 
the ancient Decalogue, always old as the pre-creative 
ideas, and always new as the human motives and inten- 
tions which are to be governed and directed and elevated, 
was built up that wonderful but temporary system of 
ceremonial forms and severely punitive laws, so strangely, 
and, for that age, superhumanly adapted to those early 
times of undeveloped and unnormalated life of the tribes, 
by which to conserve, unfold, and inwork into the life 
of Humanity the everlasting obedience to the comple- 
mentary correlations of the Law, which binds all to- 
gether. II. viii. The Law has its perduring sanction 
as long as man is in this theatre of life in his present 
organization ; the temporary system had its temporary 
obligation only as it conduced to the knowledge and growth 
into the moral life of humanity of the former ; the former 
subsists, the latter historically remains as the scaffold- 
ing which aided to build up the ideation of God and of 



326 B. I. c. vii. § 9. 

Law in the life of Humanity, and make it the great 
temple of living truth. Obedience to some of the many 
forms which the latter assumes in the currents of the 
ages, in the house, the farm, the school, the shop, the 
street, the forum, the church, is essential as a process 
for the attainment and conservation of the former. But 
these are only hindrances, except as they are taken as 
expansive forms through which the introduction of the 
former may be commenced and consummated. Obedience 
to God, who formed man with his correlations to the 
divine Self, requires submission and moral obedience to 
the processes for attaining the knowledge and the love, 
and inworking them into ourselves and into others, in 
the full comprehension of that law as a life — as the 
life-forces of the proper Self, as the means of human 
progress and the final atonement — KaraXXay-qv, I. vi. 
44, of Humanity. If any child of vice and sorrow has 
any ideate, however low, of God, it is not to be destroyed, 
it is to be taken and expanded — unfolded. This only 
is growth, is learning, education. 

9. If there ever was a human creature which fulfilled 
— was obedient to the Law, in this its highest sense, he 
was perfect, and no atonement was necessary. " He that' 
keepeth the law bringeth offerings enough." " Love is 
the fulfilling of the law." To the extent of disobedience 
is conciliation necessary. To the extent of the self-imper- 
fection, to the extent of the animalistic strength of the 
human autonomy — the " will of the flesh " which over- 
sways the proper Self, and to the extent of the imper- 
fections and perturbations of the ps} T chical orgasms which 
give force and preponderance to human desires, ambi- 
tions, pride, vanity, mesmerisms, and fanaticisms — the 
" will of man" and the consequent obscuration of the 
spiritual solidarity, will an ascending normalation — 



B. I. c. vii. § 10. 327 

atonement — be necessary for the conciliation to the 
" Will of God." I. vi. 44. Enoch, Elijah, Christ. And 
it will be seen in the complexures of tribal and historical 
life, that in the more cultured nations, and in the more 
highly organized and mentalized individuals, there will 
be those who grasp these ideations readily, and by a self- 
imposed obedience conquer and subjugate the animal -man ; 
and that many require the temporary frameworks and 
the discipline of human laws and social opinion and coer- 
cive restraints to bring them slowly to their cognition and 
observance; and that multitudes are beneath all such 
influences. As, therefore, obedience in love — in moral 
freedom — is the fulfilling of the law, so, when this obe- 
dience is given, the law is perfected and the atonement is 
accomplished, or, in other words, no breach of the law, no 
atonement. The conciliation between the zoic life in 
man and the life of God are at one. The imperfection, 
the depravity in man consists in the low standpoint which 
lie occupies beneath the knowledge of the law in its 
vast range of correlations, touching as it does the highest 
and the lowest extremes of humanity, and in the want 
of that love which works meekly and calmly in the 
actualizations of life in obedience to that divine prolepsis 
which requires him to ascend toward the deific standpoint 
in the everlasting immutabilities of Wisdom and Love, 
and in this living and ascending life to radiate light and 
love into the dark valleys and deep chasms beneath him. 
10. The Prolepsis moves on ; and in the centuries, in 
each century, brings the billions of human agents, teeming 
in every latitude and longitude of the habitable earth, in 
varied aspects of autonomic organization and moral con- 
dition. In moral life, as in nature, God acts by secondary 
causes and intervening agencies ; yet he will be Governor 
in virtue of the prearranged prolepsis which, as Creator, 



328 B. I. c. vii. § 10. 

is the necessarily instituted foreplan of his Wisdom and 
Love, but with contingencies for ever-changing vicissi- 
tudes and recurring presentations to these multitudinous 
numbers of discipline and instruction and educative 
growth in the manifold forms of individual, domestic, 
social, political, and religious strifes and harmonies. Amid 
these strifes and harmonies the sense of moral obligation 
slowly unfolds. Conscience begins its work. And in the 
more or less complex vicissitudes of life and character 
it settles into some compromises with the animalistic and 
human passions and appetites, and presents in the spiritual 
life the same distinguishing characteristics which the 
natural laws present in pygmies, dwarfs, deformities, and 
monsters ; and as these have more or less likeness to the 
human form in its nobility and majesty, so those other 
present their spiritual similitude. But few, few reach 
that full birth, which comes sometimes, with those throes 
of agony which the mother feels in the birth of her first 
child ; I. iv. 24 ; vi. 18, 40 ; and yet again to be repeated 
in the ever-renewed contest with the fleshly and the 
human desires, and as these prevail to sink down into the 
form of man or the animal, *or if the Spirit shall conquer, 
to rise into the majesty of a sublime simplicity. Through- 
out the whole of the movement there is a necessity for 
the subordinate processes, as the rungs to the ladder 
which rests on earth and its top in the heavens. These 
subordinate processes are the means by which submission 
and obedience are secured in the preliminary and ad- 
vancing gradations by which the Self escapes from the 
dominion of the animalistic impulsions, and the human 
and earthly loves to the normalation of its higher life, 
and which strip the solidarity of all that is earthly and 
human, and bring it into concordant harmonies with the 
divine perfection. I. vi. 33. And thus it is that " if any 



B. I. c. vii. § 11. 329 

man build on this foundation, gold, silver, precious stones, 
wood, hay, stubble ; every man's work shall be made 
manifest : for the day shall declare it, because it shall be 
revealed by fire ; and the fire shall try every man's work, 
of what sort it is ; " " for the mercy of man is toward his 
neighbor, but the mercy of the Lord is upon all flesh ; 
he reproveth and nurtureth and teacheth and biingeth 
again ; He hath mercy on them that receive discipline, 
and that diligently seek after his judgments." 1 Cor. iii. ; 
Eccus. xviii. 

11. In this ascent the importance of the subordinate 
ceremonial and disciplinary processes securing submis- 
sion unfolding into obedience are seen. The fear of 
force, of wants, and of human discipline in human laws 
and actions, is the beginning of human prudence, and the 
fear of the Lord in the discipline of the natural, physical 
laws, and the effects of indulgences in the animalistic and 
the human orgasmic forces bringing their causal punish- 
ments inwoven in the organization of man, and the pro- 
leptic providences in the history of nations, is the begin- 
ning of divine wisdom in man. Here is seen the double 
aspect of discipline and obedience. There are some who 
grasp the higher law of obedience, and others only the 
artful cunning of human prudential obedience, and others 
again only the " rule of conduct " ingrained in the animal- 
istic impulsions. And this gradates civilized societies as 
it gradates the tribes of men in their savage, barbaric, 
and semi-civilized conditions. The spiritualized man has 
his law of obedience, which, at once, is seen as other than 
the cunning, artful prudence ; as his law, in turn, is differ- 
ent from the animalistic man below him ; but the grades 
imperceptibly mix in deepening and darkening colors or 
clearer lights from one into the others. In the whole of 
the ascent there is an escape from lower to higher laws. 



330 B. I. c. vii. § 11. 

I. vi. 41, 44. As in the Mosaic Ministration some had 
the law of obedience in their own clearer ideations, but 
in their double face looking still to perfections above 
them and to degradations beneath them, yet higher ascent 
was impossible for them without duties of elevation to 
those beneath. It is now not only the law of spiritual 
growth for the superior, but it is the law of temporal 
security against the ruin and desolation of nations in the 
multitudes which otherwise will fill and throne; and seethe 
and ferment in their deep corruptions ; while under the 
ceremonies and municipal institutions, in the effects of 
successive ages, the HebreAvs redacted, crystallized, as it 
were, into a permanent race, yet did not sink into the 
degradation and corruption of the Assyrian, the Syrian, 
the Egyptian, the Greek, or the Roman. They still con- 
serve their moral identity. Their system of temporary 
obligations educated their race to a point far above the 
synchronic tribes of that time. Through them a com- 
plemental system of law, correspondent to the Personality 
of the Godhood and to the correlations of man to him and 
of man to man, was thrown into the current of historical 
human life. The Wisdom of this Law was affirmed in 
the Wisdom — Aoyos — which appeared at Jerusalem, 
yet by the unfolding of a higher form of the Moral 
Wisdom, II. viii., and its struggle in and with philosophic 
thought and human passions and affections for eighteen 
centuries has been the unfolding of its great fulness 
reaching to all the moral wants of humanity ; and the 
fluctuations of governments in their ever-changing vicissi- 
tudes of forms, dynasties, prevailing opinions, and phi- 
losophies, in their incapacity for making provisions for 
moral obedience in the Superiors and a foundational sub- 
mission in the multitude which shall be a moral system 
leading directly, in its disciplinary education, into moral 



B. I. c. vii. § 11. 331 

obedience, lias but strengthened the intellectual and moral 
foundations of that Law, and built its superstructure in 
the fabric of society — yet, however, rude and unfinished 
and discolored and stained with the blood of governmental 
and ecclesiastical victims and the corruptions of the race. 
Dynasties appear and disappear ; kingdoms and empires 
melt like brass in the furnace only to be recast inio new 
forms, and grow cold and harden into despotisms ; republics 
pass away in a tempest of human passions and corrupt 
desires, and the armament of the battle-field is the iron 
foundation of the future empire ; and there is no peace 
nor hope for man, guilty or guiltless in these disasters, 
save in the consciousness of his spiritual life, and in this 
consciousness, in harmony, with others, conserving the 
Truth as the seed-time of a future harvest. When not 
trained by ceremonies and forms as the instrumentalities 
of peace and charity, these sad vicissitudes are the school- 
house of humanity, and the memory of victims may make 
the remorse which shall pray for mercy, and sorrows for 
a ruined land which shall kindle fresh sympathies in 
every age. The cultured Few, the appointed or provided 
guardians of Moral Life, from generation to generation, 
can only use their advanced position under the direction 
of the ideations and life of love involved in the move- 
ment, — in the peace and love and gentleness of that 
suasive intonement given by Wisdom and the holy Spirit 
of Love, and which in the dissolutions of the ancient 
governments and societies provided the elements of a 
continual re-formation for the ages coming and to come. 
It is their duty to evangelize society in forms instinct 
with the divine intelligibilities, and avoid the fraud and 
force of human instrumentalities, and not permit their 
holy offices to become secularized, for the spirit then 
sinks down to the man or the beast. And woe to that 



832 B. I. c. vii. § 11. 

people whose pastoral guides and spiritual leaders shall 
secularize their hearts and minds with time-expediencies 
and governmental fanaticisms, instead of intoning them 
to deeds of gentle love and peaceful duties, and who 
shall play the panders in the strifes of elections, and thus 
conciliate the selfishness of the mart and the exchange, 
and propitiate the demon of Secularization they may have 
contributed to arouse, and which can only be exorcised 
by streams — many streams of human blood, from the 
avengers and the victims. Woe, when the Priest, of 
any sect, fatally secularizes this multitudinous mob and 
debases its motives of action to its human purposes and 
objects, and instructs it to deeds of violence, that good 
.may come, for its unevangelized purposes and passions 
are as a two-edged sword cleaving both ways, the teacher 
and the taught, and sharp with the jealous wrath of 
Almighty God for the vindication of his own laws as 
given in the ministrations of his Wisdom and Love. 
Woe, when the hand of fanaticism and the weapons of 
the unsanctified orders are red with blood ; the axe of 
the executioner is sharpened, the omce of the hangman 
is dignified, the bigot's iron rule of narrow thought is the 
measure of conscience, the fagot is given to the incen- 
diary, the most cruel monsters are the most highly hon- 
ored, and in their guilty glory and vicious praises the 
mob sinks deeper in corruption ; society is, for the time, 
dissolved, and rape and plunder and unhallowed desola- 
tions are the work of those fierce multitudes which rise 
up in all revolutions and follow their temptations and 
indulge their appetites ; and honor and virtue and hos- 
pitality and piety have no security, and " the blood of 
the people is poured out as the dust, and their flesh as 
dung ; " — but glory and grace light up the world when the 
enthusiasm of the Divine Love inspires. It is Caesar — 
or it is Christ. 



B. I. c. vii. § 12. 333 

12. Man is placed in life in such conditions that he 
can only develop and there normalate his life. This he 
does as governing and as governed, from the child at the 
fireside to the boy in school, the apprentice in the shop, 
the servant in the Sabbath of his master, the workman 
at the bench and in the field, the citizen at the mart, the 
forum, the election, and the priest at the altar-service, 
and this from the elements within and around himself. 
In his early life and in his lower tribal forms he can only 
know the law by its infraction or by the tendencies within 
himself to commit the breach, and by the superimposition 
upon him of a disciplinary education, by subordinating 
instruction in coercive restraints and mandatory duties, 
by a ruler or power having a higher normalation of the 
law into his life. I. vi. 35-39. He cannot comprehend the 
higher forms of law and the life of the law ; but, as the 
autopsic Self becomes self-conscious in its movement up- 
ward, and clears up from the disciplines and instructions 
and education of the progress, the consciousness of want 
of conformity of the individual life to the ascending higher 
life, always just above it, enters, and the Self begins its 
ultroneous movements into its lower or its higher gratifi- 
cations, and sin is consciously accumulated, or a depuration 
— a draining off of the dregs — a purification is exalting 
humanity. Involution in this maze is the normal con- 
dition of man as an individual and in his tribal divisions. 
In the processes which intervene between the imperfec- 
tion — the depravity of the race, and the clearing up of 
his ideative intusception into the meek and unselfish 
love, there is an ever-recurring miracle, or there is a 
greater or less lengthened term of suffering, discipline 
and education ; — and even with the former the latter is 
a constant accompaniment. And this is his evolution. 
I. vi. 41, 44, 48, 49. The blind, actuous, objectifying 



334 B. I. c. vii. § 13. 

power acts very much as a spontaneity, although in the 
conscious presence of the Self, from the stimulus of the 
animalistic and the human appetencies ; the intellectivity 
opens slowly, and light as knowledge comes by degrees, 
and the order and harmony of life, commenced among 
the wild nomades and hunter tribes by the observance 
of forms and ceremonies, and in modern life by the com- 
plexures of civilization in its governments, wants, neces- 
sities, and comforts and sciences, its philosophic thought 
and its religious dogmas, lead, in the main, to ideative 
views which unfold into clearer vision of the higher life, 
and to the knowledge of the superintendency of the 
Divine Master of all life. The Love, wrenched by 
sufferings and the mutations and trials and disappoint- 
ments, in the destruction and change of earthly objects, 
and the fruitlessness of human successes, seeks God in 
the ideative fulness of his power and excellency, and 
finds Him coordinated in his glorious Coessentialities to 
man, through his ever-widening correlations, building up 
his moral life. In this ascent, in tribal, historical, and in 
individual life there is an ever-expanding Law which 
unerringly seizes him at every step and places him on 
his election for goodness or crime towards himself and 
the multitudes around and beneath him, yet in such way 
that he can and cannot give, and they can only receive 
as they openly aspire and win. 

13. As in any mechanism there are difficulties and 
dangers which are unremovable, as in the natural ar- 
rangement of hill and valley and watercourse incon- 
veniences and injuries may arise, as in the production of 
fire which may burn, and water, essential to life, which 
may drown, as in any system of human thought, in some 
direction, contradictories must evolve, as in the conduct of 
life there must be conflict and suffering even for moral 



B. I. c. vii. § 14. 335 

success, as in forms of government the form, which in 
repressing the lawlessness of the many gives too much 
power to the few, and which in giving power to the few 
takes too much of liberty from the many and robs them 
of the means of comfort and moral progress, aid which 
cannot be obviated by any change of form or modification 
of the system, — so in the economies of the divine prolep- 
sis towards man there are disturbing influences in the 
moral system which arise out of the imperfection, the 
depravity in man, however derived or why permitted. 
Accept the positive fact. This is the Vice of the systems 
both physical and psychical. Distinguish the thought 
from all previous use of the word as implying Sin. 
Human life in all its multitudes is therefore vicious in 
its want of knowledge and love, and these it can get only 
in a normalative life. Such was the life of Paul, and 
in his humanity " the Captain of their salvation was 
made perfect (TeAetco^ets) through sufferings." II. viii. 
Hence the intermediary processes for attaining this 
knowledge and realizing it fully in the Consciousness and 
giving it a living intusception are found in the temporary 
and changing vicissitudes of life, as child, man, parent, 
servant, workman, neighbor, citizen, and saint, each with 
its ever-changing and varying lessons in the education of 
life. Thus man gets the appreciation of the higher life. 

14. Evil — evils are those results of any causes which 
produce suffering or prolonged inconvenience to man as 
the mediate or proximate effects of such causes ; e. g., a, 
tree may fall and injure or kill, or a beast may kick or 
gore ; or it may be produced by a free agent in the 
proper exercise of his appropriate functions without any 
sin on his part. Evil is therefore not properly synonymous 
with Sin, nor always with the effects or consequences of 
sin; for, in the adjustments of God, sin may produ'ce 



33« B. I. c. vii. § 15. 

good ; — "it must needs be that offences come " that 
God's good may come. Evil always includes the con- 
sequences of, sin, which are hurtful and injurious, whether 
to the one who sins or to one who is injured by the Sin. 
Even subjective evil in its intrinsic fact, as in idiocy, 
congenital monomania, is but synonymous with vice in 
the guiltless imperfection of the organization. Evil may 
therefore be the result of sin or vice, or of the working 
of moral causes, which is but a further illustration of the 
term vice. The jury or judge who condemn a man to a 
heavy fine may take away the sustenance or means of 
education of the innocent. 

15. Sin is therefore the conscious violation or non- 
performance in thought or word or deed, or where these 
are proper, in all of them, of anything which is profitable 
to the attainment and conservation of that state of the 
Body, Soul, and Spirit in which the actuating power 
objectifies its thoughts, words, and deeds into the currents 
of its own and others' lives and is subordinated to the 
intellectivity, and in which the intellectivity is expanded 
and normalated inljp. the knowledge and actuation of life 
under the suasive attractions of that Love which was the 
Causation in the beginning and is the Causative-end in 
the end. In the aggregate of this complex movement, 
as it must be caught by any full synthesis of thought, or 
as the analyzation of individual experience or historical 
revolutions and its power for the rejuvenescence of 
society unfolds and brings it to light, it will dawn on the 
mind that this Law is of the nature and essence of God, 
and that it is the movement in Deity of his coordinate 
powers in their coessential equality. Man in striving to 
this gains his likeness to God, his obedience to law. 
It is forever the Law seizing the individual and placing 
him on his election ; yet in the large range of the move- 



B. I. c. vii. §§ 16, 17. 337 

ment upward it is the election of submission to authority, 
and its end is discipline and instruction in ceremonial 
observances, distinct commands, punitive law-forces in 
their causal consequences, until in the processes of men- 
talization in individuals and tribal types, it ripens into 
the genial and loving obedience of that Law which is 
Power and Wisdom and Love in coordination. 

16. In a system of proleptic, unfolding moral order, 
Subordination is neither the Vice, the Evil, nor the Sin 
of the System. It is the system itself of the All-Mighty, 
All- Wise, All-Loving Divinity. Other resultants may be 
the vice or the evil of such system, and Sin may be, nay 
indeed is, the conscious abuse or misuse, by ruler or ruled, 
of the subordination which is the very life-idea of a pro- 
gressive moral order. Moral Progress is the Intermediate, 
and Moral Freedom is the Final Cause, I. i. 15, 42, 43, 
of an unfolding progressive moral order — the Prolepsis 
of the Almighty. Vice and Evil and Sin are hinged on 
and in the contingencies of Nature in its physical causes, 
I. ii. 19 ; iii. 3-8 ; iv. 13 ; vi. 2, and of Life in its in- 
stinctive and psychical causes, and in the Autopsic action 
of the Spiritual Self out of which this progressive moral 
order, this Education of Humanity, has heretofore and 
has yet to arise and advance. Government, in some of 
its historical forms, Subordination, in some or all of its 
manifold forms of domestic, social, political, and moral 
obedience, shape the advancing gradations from the savage 
and barbaric conditions through to the full, normal, and 
complete Emancipation of the Solidarity of the Race. 
I. i. 34, 33, 31. 

17. It is seen that there are momenta to action incor- 
porated into the organization of man, similar if not con- 
substantial in kinds to those inwoven into the animal 
organizations, such as the appetites of the stomach, the 

22 



338 B. I. c. vii. § 17. 

venery, instinctive self-defence, &c. It is as fully ap- 
parent that man as man also possesses passional and 
appetizing momenta to action in various directions, and 
towards various pursuits in life, and that these are more 
or less variously complexed with or in higher or lower 
forms of organic intellectivity, as in the natural artistes 
and geniuses of different kinds, which impel to action 
with great uniformity, not only throughout the life of the 
individual, but in many of their forms as the general 
characteristics of the race. Many of these differentiate 
powers, thus inwoven in the human economy, come 
clearly out to view as the orgasmic propensities common 
to this human nature ; and that such is the case is seen 
in the spontaneity and separate action of organisms, as 
in dreams, monomanias, reveries, senile insanities, &c. ; 
and in their visible and sensational effects on different 
viscera of the organization, as shame on the cheek, awe 
on the scalp, anger on the chest, fear on the lower mus- 
cles, bowels of mercies, &c, &c. ; and in their control, 
modification, and repression or intensification from the 
autopsic direction and concentration or withholding of 
forces by the Self, — which latter is only a concentration 
of forces in some other direction. These orgasmic forces, 
animalistic and human, are continually in the life of 
the individual and the tribes impelling and appetizing 
to action and gratification. I. vi. 32. These are the 
animalistic and psychical momenta to action, and they 
necessarily imply diversity and locality of organs in a 
system of differentiate organisms for the specific manifes- 
tation of their separate functions, and these for their 
abiding inherence, intercorrelations and diversities of 
action, reaction, and interaction, and for their subordi- 
nation to the unitary, the systematic control by the con- 
scious autopsic Self. I. v. 1-14, 31-35 ; vi. 2-5, 16-20, 



B. I. c. vii. § 17. 339 

39-44, 46. Such an organization, composed of so many 
separate functions for building and enlifing the various 
parts of the somatic structure, so many of animalistic 
instincts, so many of human passions and appetencies, 
and all mediately and immediately under the control and 
direction of the autopsic Self, makes it a necessity of 
thought to transcendalize the idea of a wise adaptation 
of differentiate functions and of special organisms for 
demonstrating their respective actions and the eminency 
of the conscious, autopsic Self. I. iii. 5-15 ; iv. 3, 4. 
In this complexure of interwoven and reciprocating 
organisms is the autopsic self-determinating Self. This 
Self begins at zero in its ignorance, the tabula rasa, or 
blank sheet of Locke, and its cognitions and its com- 
binations of these cognitions into systems, I. vi. 25-28, 
are mainly, as is its time and place, in the tribal or his- 
torical movement in which it appears. In its time and 
place in the prolepsis it gathers its cognitions, its in- 
tuitions, its ideations — its religious opinions — faith. 
Around this Faith, such are the historical and daily 
observable facts, whether it is fetichism, obeeism in any 
of its forms of snake-worship, polytheism in any of its 
forms of superstition, with or without human sacrifices, 
or monotheism — around these ideative forms, low or 
higher up, these orgasmic passions and appetencies cluster 
and swelter and appetize and impel. Are the Forms of 
Faith, (whether derived originally or they are, in the 
processes of life and education, impressed by all those 
means which contribute to the formation of habits of 
thought and action,) the doctrines and ceremonial forms 
of Mohammedism as thus impressed upon the individual 
and the tribe in the time and place of their historical 
movement, then, these orgasmic powers give vitality, 
powers, forces, actuation, and Mohammedism is actualized 



340 B. I. c. vii. § 17. 

by and through them — thus is it demonstrated into life 
as the actual, practical religion of such people. Without 
this vitality, derived from these passions and affections, it 
is only a dead faith ; and as a living faith it actually 
represents the doctrines and emotional qualities which 
so together make the faith. This faith, of whatever 
particular form, when inwoven into the habits of thought 
and action, moulds and intensifies those orgasmic powers 
which are most naturally allied and correlated to its doc- 
trines. If it teaches fatalism, its followers are bold and 
reckless ; if human sacrifices, they are bloody and remorse- 
less ; if the worship of Aphrodite, they are lascivious and 
voluptuous, — so is man a stoic, a cynic, an epicurean, 
and the natural character is intensified by the doctrine. 
So the actual life corresponds to Buddhism, Brahminism, 
Obeeism, Fetichism ; and when Christianity is taught as 
a religion of vengeance or strife, the terrible orgasms 
inwoven in the organization of man, ever prompt for ac- 
tion by their very spontaneities, are brought into play, and 
give frenzy and virulence to the internecine slaughters 
and persecutions of civil and religious war, while a higher 
culture of'life in a purer doctrine gives the patience, the 
charity, and the self-sacrifice of the Moral Logic con- 
trolling and moulding these orgasmic forces to higher 
uses. I. iii. 29, 5-15 ; vi. 24, 40, 47. Whatever the 
Faith may be, it becomes by the growth and habit of life 
inwoven in the very fibres of the concrete existence. It 
is not a mere abstract ideality. It is a concrete growth. 
The child of genial organization in a well-ordered family 
loves his parents and brothers and sisters tenderly. This 
is so uniform that it seems as if nature had not only 
implanted this aptitude or necessity to love, but that it 
gave an instinctive knowledge of the domestic relations, 
and as so it received the name ofstorge. Franklin proved 



B. I. c. vii. § 17. 341 

the fact to be otherwise, as but slight reasoning would 
have suspected or determined ; and the clear distinction 
between the intellective cognition and the affection, in- 
stinct, or feeling is apparent, and the same child of genial 
organization, if raised from infancy among kind strangers 
as their child, would feel the same affection for its foster- 
parents — all things equal. If reclaimed by the parents 
at puberty, and compelled to leave its happy and genial 
home, where so many attractions in so many forms of 
love, I. v. 33, had grown and strengthened in his nature, 
these affections would be lacerated, and the metaphor, 
of nerves torn up by the roots, would be realized. So it 
is in the progress of life or the movements of civilization, 
when individuals or tribes move onward from lower to 
higher conditionings — - from a lower to a higher Faith, — 
when they advance from the animalistic to the human, 
from the human to the spiritualistic, — from the obscura- 
tion of individual or tribal infancy to the clear veracious 
light of spiritual manhood. So man loves the lowest 
forms of Faith in which his infancy has been nurtured, 
and the struggle to rise to higher Truth is the laceration 
and breaking up of these habits of thought and feeling 
and actuation. I. vi. 31. So when he sinks — falls from 
his better estate. It is in and out of these conditionings 
that the Sense of Responsibility unfolds, gathering in its 
advancement knowledge and love and actuating power 
in higher forms of moral life. This Sense of Responsi- 
bility reduced to its elemental components embraces a 
knowledge, Cognition of the Right, Love of the Right, 
and objectifying power to Actuate the Right. Ante, § 7 ; 
II. vi. vii. viii. The Self is in this vast complexure of mul- 
tiplied and various organisms, and these organic powers 
are seen as constantly improving or deteriorating under 
the diverse kinds of life demonstrating in and through 



342 B. I. c. vii. § 17. 

them. They are seen as the mere instrumentalities of 
the animalistic or of the human life, or of the spiritual 
life, or complexed of all of them ; and they constantly 
correspond to the life so demonstrated — actualized. 
Thus the Faith of the individual, tribe, or people is man- 
ifested, and presented in actual life. When these or- 
gasmic forces are exacerbated, and are acting with the 
violence and fury of a popular madness, what voice of 
reason or charity can be heard ? 

There is an action from all causations in nature and 
life, which environ it, on the Self, and this Self reacts on 
nature and life. In this reciprocity of action and reaction, 
the Self, in its capacity and modes of acting in its animal- 
istic and human organisms, is altered and changed. I. vi. 
. 1-3, 17, 32 ; iii. 5-15. The Alterability of the human and 
even of the animal organizations by the action and the 
direction given to these orgasmic forces as they move 
into action in a mere state of nature, or. as they are 
modified in the forms and uses of civilization and of 
religious faith, higher up or lower down, and this modifi- 
cation of the organization of man as the movement of his 
conscious aspiration after goodness and purity in self- 
control and self-direction, which have, so frequently and 
palpably, been presented at various turns of this unfold- 
ing system, tend constantly to mould the individual, tribe, 
and nation in bodily, psychical, and spiritual conformity 
to the predominate direction given to the tribal or national 
life, yet subordinate to the final education of the race, 
and to be inwoven into its general purpose and end in 
the progressive fulfilment of the deific prolepsis. I. iv. 
25 ; v. 14, 20. Thus again is presented the importance 
of cultivating the ideative processes in the education of 
the race for the direction and control of these orgasms, 
and so for the disenvelopment and consequent depuration 



B. I. c. vii. § 17. 343 

of the proper Self. I. i. 1-4 ; v. 26 ; iii. 5-15 ; ii. 13- 
15 ; iv. 18-20, 30 ; v. 8-14, 31-35 ; vi. 39, 40, 44, 46. 
When the true Moral Logic is not truly normalated for 
the subjection and direction of the passional and affective 
spontaneities, and these, instead of being restrained and 
directed by the Self to the consummation of the order, 
the justice, righteousness, of the All-mighty, All-wise, 
All-loving God, are or shall be misdirected by perversions 
and false teachings of Faith and Practice, and intensified 
by the infusion of the conscious, the autopsic powers of 
the Self into these fatal orgasms, the end must be intel- 
lectual and moral confusions and desolation among the 
peoples. It is thus that manias, monomanias of individ- 
ual life, of endemic insanities, and national and ecclesias- 
tical fanaticisms, are so frequently engendered and pro- 
duced. I. v. 9-14, 22-25 ; vi. 17-20, 28-32. Thus the 
tiger and the monkey in their organic characteristics re- 
appear in the human successions, and murder and mow 
and chatter in the crowds and processions of life, and 
make history the record of their passions and their per- 
siflage in the desolations and desecrations of Humanity. 
I. ii. 12-15. So to the observant eye the animal charac- 
teristics appear in various forms in society, — the crow, 
the beaver, the mocking-bird, the leopard, the lion, the 
fox, the badger, &c. ; and it is only by the supra-tending 
action of the spiritual Self that it reaches to knowledge and 
Love, and a power of Actuation of such self-actualization, 
and assimilates more and more to Deity. In animal 
nature, and in the animalistic orgasms in man, these organs 
act in virtue of the law-forces inw r oven and differentiate 
in them, giving them their special forms and functions ; 
this is their " rule of action." I. i. 30 ; ante, §§ 2, 3 ; 
iv. 3 ; vi. 37, 44. So in the functions of the merely psy- 
chical life in man the organisms act in obedience to the 



344 B. I. c. vii. § 17. 

^consciously intelligential yet differentiate forces in- 
wrought into their respective functional activities — and 
this is their " rule of action." They act directly as cause 
and effect, so far as they act or are permitted to act without 
control by the self ; and clearly so when they overmaster 
the Self. I. vi. 44. But when the Self acts in its own 
conscious autopsic independency, it does not act as blind 
cause — as law-force producing designate and invariable 
sequences as effects, but it is consciously autopsic Self- 
Cause determinating and producing effects, I. iv. 5-16, 
and the whole moral nature of man lights up and unfolds 
into its spiritual presidency, controlling, subordinating, or 
in lower or higher forms of moral life moulding these 
animalistic and human law-forces, and reaching forth, 
" consciously and aspiringly, to its moral "destiny in the 
knowledge and love of God, and in the meekness and 
gentle firmness of this love to the actuation of its duties. 
All along this line of progress the distinctions between 
animalistic and human functions, yet in the consubstan- 
tiality of their underlying forces and the clear conscious- 
ness of the autopsic self-cause in man, come out to view, 
and in the gradations as distinguishing individuals, tribes 
and nations and peoples, which all the causes at work in 
and on and around the organization of man concur to 
produce, the vice of nature and of this composite life is 
seen as inherent in the system of things, and Evil flows 
alike from natural, instinctive, and psychical law-forces 
of their various kinds, and their necessary conflicts or 
different forms of power and action, and from conscious 
sinful cause warring against the purity of this spiritual 
Self-Cause in man. These causes gradate society, and 
the order of the Almighty is an order of proleptic prog- 
ress which imposes at every step in the procession of 
Humanity the duties of the Teachers and the lessons of 






B. I. c. vii. § 18. 345 

the Learners. Do not mistake the half-taught and less 
than half-learned instruction of words — words which 
become cant, for the ministrations of duties in actual, 
positive life. I. vi. 32, 39, 46-48; vi. 1-3, 22, 40. 
Thus it is seen that all thinking, loving, actuating, which 
have not impressed upon them the love and the service* 
of Almighty God in the constant presence and control of 
the Moral Logic, are purely animalistic or purely human, 
or complexed of both of these, and therefore have no 
element of love or conscious service of God, and are of 
the earth, earthy. To comprehend these things, man 
must go into the depths of his own nature and under- 
stand Saint Paul when he said, " For what man knoweth 
the things of man, save the spirit of man which is in 
him?" Li. 1-3; iv. 29-31. 

18. To take a more metaphysical view of Evil and 
Sin, and avoid the moral contradictories and reconcile 
the historical and geologic facts involved and the general 
hypothesis of theologians that physical evils, which long 
preceded man, were the result of man's sin, authority and 
reason may give a conciliation ; — " The Church has never 
defined the duration of the period of time which elapsed 
between the creation of the first elements of the world 
and their coordination on earth and in the heavens," 
and it has never " defined that the days of the Mosaic 
Cosmogony were days of twenty-four hours." — Prot. <§r 
Inf. c. iv. § 4. " Did Christ come to teach men the 
arts of commerce, to render them skilful money-makers, 
to train them in the construction of .railroads, steam- 
boats, and cotton-factories ? " — Id, c. iii. § 2. Evil must 
be cognized as a metaphysical accidence, I. i. 6, and as 
resulting from good intentions or bad intentions, or from 
no intentions and from physical causes. Evil is an effect 
of something else. It is not in itself a positive essence ; 



346 B. I. c. vii. § 18. 

while sin is positively subjective, and involves the con- 
sciousness of guilt, and although not an essence, but an 
accidence of the subjective Agent, it may obdure as long 
as the sinful agent subsists, in his sinful disposition. Sin 
is the accidence of the Spirit, or else it is essential to it, 
"and therefore sin as an ontology is eternal, or else it was 
inwoven in its creation and so the direct act of Deity. It 
only supervenes in the progress of life. Offence must 
come that God's good may come. It is therefore an 
accidence and capable of removal or remedy. That evil, 
or those things which are capable of producing it, are the 
direct work of God, may be affirmed upon these intel- 
ligible grounds and upon Scriptural authority, — "I form 
the light, and create darkness ; I make peace, and create 
evil : I the Lord do all these things," — Is. xlv. 7 ; Am. 
iii. 6, and destructive monsters and venomous reptiles and 
destroying agencies of nature accompany the geologic 
eras long before man appears on the earth, and at the 
time of his appearance. The Evils of nature, the 
"disorder" as it is called, pervading the world, was not 
then a consequence of man's prevarication or fall in any 
sense of cause and effect, or in any sense of penalty for 
a fault committed ; for these preceded and accompanied 
the appearance of man on the earth — unless mankind 
had a previous existence, and the earth was created as 
his prison-house to probate and improve or punish him. 
And this only removes the difficulty one step further back, 
and increases the improbability of any solution. This 
brings to view the broad distinction between Evil and 
Sin. Evil, thus being a pure metaphysical accidence, may 
arise directly from* essential causes in the combinations 
of secondary causes. Until secondary causes appear, there 
can be no sin ; but sin, when it appears, is a subjective 
personal fact, and it appears as conscious cause and 



B. I. c. vii. § 18. 347 

effect. I. vi. 44 ; vii. 18. This strikes at the root of all 
Manicheism — a duality of Gods, one good and the other 
bad, or that Justice and Goodness and Sin are in one God. 
Evils therefore are not sinful, but acts which produce 
them may be. Now ideating God as omniscient power 
and omniscient intellectivity and omniscient love in their 
coordination, (without which there is no God, I. iv. ; 
vi. 46,) neither Sin nor Evil can be predicated of him in 
his essence ; the mind starting with these elements of 
thought, cannot think it. But when the secondary causes 
come into play as physical causes, psychical activities, 
and conscious, limited moral agencies, and as they act 
and react on each other and the last may consciously use 
and abuse the others, nay, in the growth of life must 
misuse them, evil and sin may, w T ill both appear. The 
mind cannot but think them as the necessary consequences 
of the secondary causes. In a divine prolepsis, all of the 
coordinations are present, and rule the plan of the move- 
ment. But in a prolepsis, a foreplan is implied of some- 
thing to be done and consummated through successions of 
eras, an imperfection and an intercurrence of evils to be 
guarded, abated, or remedied, a vice in the system to be 
removed or modified by the intervention of higher and 
other causes, a sin as a necessary precedence to knowl- 
edge, and suffering as the condition of higher love ; and as 
this conviction is unfolded, and this love becomes more 
conscious and open in the growth and discipline from 
infancy to age and from tribal degradation to tribal and 
national responsibility, and evolves the noble grandeur of 
Moral Freedom, the prolepsis will be seen as moving in 
succession to attain the end of the succession in doing. 
That which is at the end of the doing is the object to be 
attained, the gratification, the love to be enjoyed in the 
attainment. In a prolepsis the ultimate gratification is 



348 B. I. c. vii. § 19. ; 

at the end of the movement instaurated as causative-end, 
and therefore the Love, in its richness and glory, is sepa- 
rated from the Intel! ectivity and the Power by the whole 
series of causes and successions from the Beginning to the 
End. I. i. 15 ; iv. 10-13 ; vi. 46. Man, then, placed in 
the great web of these causes and their effects, and begin- 
ning in infancy as man and in a state of autonomic en- 
velopment as tribes, must in and of and from himself, yet 
in constant correlation with each other, and all depending 
on the correlations with God, move forward through the 
tribulations of vice and sin and evil to the incarnation 
in themselves of the Knowledge and the Love and the 
Actuation of Justice, as ordinated for the movement. 

19. Justice is, therefore, that Law which seizes man 
at every step of life in his actual moral condition, and 
subjects him to the discipline, instruction, and education 
of the prolepsis for a still higher moral condition. Thus 
all adversities may be sanctified discipline, all struggles 
but instruction unfolding the Intellective Powers, and all 
sorrows an education to that Love which would impose 
no adversity, no struggle, and no sorrow, save in main- 
taining that order which best conserves to the moral 
growth of life. This is the Education of God for 
Humanity. God knows ; Man will learn. The same 
application of the law, as a great horizontal line of 
equality, to all the members of society, to all the tribes 
and nations of the world, is folly, and it is madness. Each 
can get but what they are capacitated, mentalized to 
receive. It is a law of progress, and not a constant 
miracle. It is not pantheism. I. vi. 47. As positive 
fact, to those who only can see facts, but in the transcen- 
dental system, for those who can see God, there is an 
arrangement of appropriate moral correlations between 
man and man, and man and God, as inwrought in the 



B. I. c. vii. § 19. 349 

differences of the organic constitution given to each in- 
dividual in society ; and in their conditions in the world 
and in these very differences the moral correlations to God 
are necessitated on any system of thought which finds 
Power, Wisdom, and Love in any form in the universe. 
They are the coherences of society, they are the bond 
of union in state and church, they are the conflicts of all 
time ; and their removal, in the conciliation of their ele- 
vation to the full spiritual disenvelopment from these 
Differences, is the Divine Concord. Man, in these dif- 
ferences, is placed in the complexures of this onward 
movement of life, and always around him, as active or 
passive, is woven the web of circumstances so as to pre- 
scribe to him the nature, the means, and the occasions, 
at every stage in his progress, for raising the questions 
of duty and promoting the growth and expansion of his 
mental faculties and his responsible election of conduct 
in the constant occurrence of identical or new presen- 
tation of higher problems of conduct on which his higher 
knowledge and his purer love shall be successionally 
evolved. The successional billions coming and to come 
can only thus be disciplined, instructed, and educated. The 
circle of these circumstances, so as to evolve the occa- 
sions of election and conduct, must be comprehensive 
as the race and minute as the distinctions between the 
individuals ; for one will violate this law, and another 
that, and all in greater or less degrees of temptation, or 
as they are in greater or less advancement of moral life. 
Justice is, therefore, no fixed and absolute application 
of a fixed and absolute law to every individual of every 
tribe and tongue as standing on the same horizontal level 
of equality, instead of that inclined plane over which all 
are making the moral ascent or descent of life. It is a 
principle of administration in the various offices of life 



350 B. I. c. vii. § 19. 

for each Self and towards others, changing with the con- 
dition and character of individuals, tribes, and nations. 
Reverence to some, regard to others, submission here, 
obedience there, authority now, and moral resistance to 
moral wrong everywhere, and charity, love for all. 
Such is the order of the movement. It is so found in 
the demonstration or on the concession of any God. It 
must be so in a God of Wisdom and Power and Love, 
forecasting the fact and the order of the creation, and 
providing for the discipline, instruction, and education 
of a race where there is an infancy of individuals and 
of tribes or races. It is the positive fact of life and of 
history. It is the Prolepsis. The child of tender years 
is not governed by the same fixed rules, either on the 
part of the parent or child, neither can he be nor ought 
he to be, as the child of maturer years ; yet the parent, 
in obedience to his higher knowledge and the previsory 
love which provides for future growth and education of 
the child, must guard against his own inordinate human 
love, and he must educate him for a life in which he must 
act with and against others ; nor is the child arriving at 
puberty to be governed as the full-grown man living 
under the paternal roof ; yet throughout, the general spirit 
of the intercourse and the government should be the 
same — a proper admixture of Love and Power tempered 
to the age, qualities, character, and prospective duties 
in life. Nor are the same laws of action and conduct, 
though similar, applied or applicable to the individual in 
society and government which constitute the proper rule 
of Justice in the family. Yet there is a submission and 
obedience necessary in the family, an obedience neces- 
sary in society, and an obedience necessary in the 
government ; yet they are all obedience, and each is 
different from the other, and each, in turn, is displaceable. 



B. I. c. vii. § 19. 351 

They are correlations, one of the other ; and where sub- 
mission or obedience is proper, authority — power is 
necessary. I. vi. 35, 36 ; ante, § 3. Yet always the 
authority, the power must be founded in moral right. 
You who have passed through these things and appreciate, 
will understand them, whether they are further illus- 
trated or not ; and others cannot appreciate them until 
their mentalized lives can intuscept them and give to 
them a life, a spiritual content. I. vi. 47. But in the 
child, in the man, in society, in government, in church, 
there may and must be an obedience, a submission 
beyond the capacity to understand the occasion and the 
reasons for the obedience, or else order is at an end. 
But at this juncture, in the organizations and conditions 
of individuals and of the races of men, occasions will, 
and, in the very nature of the agencies at work, must 
arise, when authority shall cease, when the parent 
forfeits his moral right, and manhood must meet its own 
responsibilities, when government shall violate the public 
sense of justice too far, and tyranny in actual forms of 
force and in destructive taxations sapping the moral life 
shall become insupportable, as well as when society 
shall, in its unnormalated and undisciplined numbers, 
become corrupt, and the accumulations of viciousness 
and crime shall result in immoral disobedience. But it 
is seen that there is a justice which rules, yet changes 
from beginning to end, from infancy to old age, and 
from the lowest envelopment of tribal degradation to 
the competency for a wise and rightful nationality of 
self-government, which is but the growth in the very 
order of the prolepsis ; and that, throughout, this Jus- 
tice is but rightful obedience to the Master of Life. 
Authority is to be exercised in a spirit of Love; and 
obedience is to be rendered in a loving, just, and dutiful 
subordination. I. ii. 15. 



352 B. I. c. vii. § 20. 

20. In a state of things where perfect Order exists, 
the Actuating Power, the Intellectivity, and the Love 
are perfectly coordinated or correlated in their fulness. 
When the Actuating Power is weak, the plans, designs, 
the modes pointed out by the Intellectivity, and the 
means selected, cannot be used or made efficient ; when 
the Intellectivity is circumscribed, to this extent the In- 
telligence of the agent is limited, and error in ends, 
modes, and means of doing is or may be introduced, and 
confusion, disorder, and evil prevail ; when the love 
unconsciously, without a consciousness of higher duties, 
rests in the animalistic or human gratifications, the loves, 
then, for which this agent toils, is animalistic or human, 
and in the absence of a conscious knowledge of the Law 
is simply vicious ; § 13 ; when the love consciously pur- 
sues the animalistic and human gratifications, then it is 
consciously human and animalistic, and is sinful, as in 
the former case it is vicious ; but when the Love is divinely 
directed, then the whole of the powers, whether weak or 
circumscribed or enlarged, are turned towards Divinity, 
yet with an aspect towards nature and life, in virtue of 
the attractive sympathies of the Universal Love, and so 
for the purification and uplifting of all, the Self aspires 
and gathers knowledge, love, and power. Justice — 
Righteousness, then, is simply the Divine Order working in 
the confusions and disorders of humanity. Human justice 
— righteousness is, therefore, but the approximative at- 
tainment of human conduct for moving wisely and lovingly 
in the divine order for the purification of ourselves and 
the onward movement of the whole. It requires the 
regulation of our conduct towards others by which to 
maintain, and by maintaining attain still loftier heights 
of purity and divine love, yet in that humility and meek- 
ness which will return and act upon the raw and rude 



B. I. c. vii. § 21. 353 

elements of society so as not to involve the loss of any 
of the elements of our own purity, meekness, and humil- 
ity, but so as to lead them through the ages by purified 
agencies to the Divine Order — Righteousness, Justice. 
§§ 8, 11. God is Order ; and Power, Wisdom, and Love, 
in coordination, is Order ; and a constant progress towards 
this, in unfolding these powers in the Solidaric Self and 
in the Communal Solidarity of Humanity, is the move- 
ment towards universal Order. § 16. 

21. Such is the slow and solemn march of the great 
movement. Amid evil, vice, and sin, man must toil and 
move on to his perfection. Fraud and force are not his 
ministers, however constantly the Great Ruler may so 
ordinate these that good may come and make the wrath 
of man to praise him ; but he who uses them has stained 
the brightness of his glory, and written on indelible history, 
or registrated in the tablets of his own organization, 
the record of the violence of his passions. The great 
day of the thousand years will move on regardless of 
the utmost love of power, place, fame, wealth, or ven- 
geance, however it may be exacerbated into fanaticism. 
The mighty fate of the Prolepsis seizes all, in some of 
its many forms of agencies at work — the animalcule, 
the lowest dwarf of humanity and its noblest genius, 
and each only works in their time and place in accord- 
ance with the causes around him, and no earthly power 
can lift any out of its intrinsic condition. We are akin 
to all nature, and all nature conspires against man to 
discipline and instruct him, and all nature is his friend 
and ally for his education and advancement. The lofty 
cannot subsist without the lowly, but the low will only 
toil and swelter in anarchy and confusion without the 
gracious and exalted. The scholar, the artisan, the 
laborer, and the servant, of whatever form, are correla- 
23 



354 B. I. c. vii. § 21. 

tives, and the position of each is as he sanctifies his 
position. Each can receive only the ministrations of 
this order, and this worthily only as he worthily wins 
it in the struggle to rise to a higher position conditioned 
in the moral correlations which he holds to all around 
him. Wealth, fame, power, in the possession of the 
unworthy, are but means and solicitations to greater 
abasement and more obduring evil. Divide property 
to-day, and to-morrow fraudful cunning will more than 
regain its share. The parent may accumulate, and the 
child shall waste. Destroy one tyrant, and many shall 
rise in his stead. Governments may change forms and 
dynasties, but humanity has but one lot — to work wisely 
and well in the order of the Almighty, and aspiringly 
unfold in wisdom and love, or, as the slaves of passions 
and misdirected affections, grope in confusions and bat- 
tle in vain against those everlasting barriers of the 
divine order which close around him in his fierce con- 
flicts and crush him in tribulations and sorrows which 
give no wisdom and no love. Force may gain power, 
and Fraud obtain unhallowed wealth ; but the knowledge 
of the one shall perish or remain a memory of infamy 
in the desolation or silent despotism which always accom- 
pany it, and the moth and the worm shall eat the other 
from his clutches, or folly and guilt in vicious and 
criminal indulgences shall hold their carnival over his 
grave. Yet stand firm and look from your prison-house, 
with your fellow-victims who suffer or perish with you, 
and behold the Star above you. It rolls on forever, and 
its light has been a glory and a guide. You are in 
nature; and in nature all is cause and effect ; I. ii. 19 ; vi. 
2, 44; in animal passions all is cause and effect; in 
human passions, appetites, and affections there is vicious 
cause and effect, and in their conscious use they are 



B. I. c. vii. § 22. 355 

criminal cause and effect as 'the instruments of violence 
and fraud, or they are the ministering agencies of Wis- 
dom and Love. God is his own Avenger ; I. ii. 19 ; hi. 29 ; 
and his deepest vengeance is sorrow for the misuse and 
perversion of the powers which should have been a bless- 
ing, but which have been used as a curse and a desola- 
tion. The Roman, the Goth, the Hun, and the Vandal 
— Titus, Alaric, Attila, and Genseric, were the ministers 
and the scourges of God ; but Jesus Christ and his fol- 
lowers were the ministers of Wisdom and Love and 
Moral Power which reconquered by suffering. The 
earth is planted with the blood-seeds, and they grow and 
ripen from age to age. 

22. Man is in the web of the Prolepsis. And there 
is a vice in the whole system of nature and life. There 
is scarcely a fact, a factum in it which may not pro- 
duce evil. His whole organization is vicious, and he 
escapes from the evils which the vice in the system of 
nature will constantly produce, only by the cultivation 
of his own intellective and moral powers. As he studies 
nature in his daily struggles with it, or in the pursuits 
of science, he learns how measurably to avoid the evils 
which the vice in the system of nature will constantly 
inflict. He gains the secrets of her powers and converts 
them to his use and misuse, and he or others learn by 
the misuse. He turns in upon himself, and in animal 
appetites and human passions and affections it is vice, 
with a constant tendency, in indulgence, to increase the 
vice and multiply the evils which flow from them and 
their increased solicitations by their indulgence. But 
man, standing in his place, in the early conditions of -the 
opening prolepsis, imperfect in all his knoAvledge, con- 
fused, perplexed, bewildered, violently controlled by the 
passions and affections, or some predominating one in- 



356 B. I. c. vii. § 22. 

woven in his nature, and from which he, in his spiritual, 
solidaric Self, is to be disenveloped by his own Conscious 
Causation working in the 'ages, how shall he move for- 
ward to its attainment? I. iii. 29. Certainly by his own 
reason, as evolved in the processions, and as certainly 
always in doubt, if not in despair, — yet certainly by his 
own reason, — and for this it was necessary that " the 
Law should enter that Sin might abound." I. ii. 19 ; vi« 
34, 40, 35, 36, 44, 47, 46. The consciousness of moral 
offence is essential to an escape from the viciousness of 
the natural condition ; for without this conviction of 
moral offence it is only a question of prudence in indul- 
gences, and this so as merely to escape the natural evils 
occasioned by the indulgence, and to make the best 
compromise with the penalties involved, as all the moral 
philosophies, ancient and modern, based on such views, 
attest. I. vi. 44, 45, 47. Without this consciousness 
there is no inducing cause, no motive, and can be no in- 
tention to reach to a higher law or cause for conduct ; 
while Law as Command, and in its form as Command, 
takes the inquiring Mind up at once to find the authority of 
Command, and the foundation of Law is ascertained and 
determined. And this, in its processes and end, corre- 
lates man to God and to all between man and God. 
Vice, evil, and sin are therefore necessary in a prolepsis 
where man must make his ascent through symbols and 
signs and forces in nature and life to the Supreme Powers 
of all life. § 16. Evils, which are the result of im- 
perfection in a system which produces creatures without 
any fault or causation in themselves, and which are by 
their very constitution vicious, but yet are so constituted 
that by various means of discipline, instruction, and edu- 
cation they are capable of progressing to a clear self- 
cognition of the vice in their own natures, and must 



B. I. c. vii. § 22. 357 

thereafter normalate and unfold their own conduct to 
guilt or innocency, are necessary. Such agents are not 
the subjects of the same laws, in the same manner, in 
the earlier as in the later condition. In the former, evil, 
punishment is disciplinary and only can be: and in 
the latter, it is punitory as well as disciplinary, for all 
punishment in a wise government is disciplinary, and 
God is wiser than man. The former cannot be the 
object of punishment in like manner with that creature 
which is consciously sinful or wilfully blind and dis- 
obedient to the means of lifting himself above this sinful 
ignorance and this vicious condition. Hence the moral 
propriety that Command should lead to the vast compre- 
hension of Law — of the Divine Ideas in their ever- 
widening correlations. But neither the sinful nor the 
vicious nature can be tolerated by the Divine Justice. 
The consciously sinful nature is clearly at war, and in its 
own consciousness, with the deific attributes of Wisdom 
and Love which, in their coordination, is ideal, theoretical 
Order ; while the latter is also at war with both, but 
unconsciously. With neither class can Deity have any 
harmony ; he can have no harmony with wrong- 
headedness, for it mars and violates his Wisdom in his 
divine arrangements ; he can have no sympathy with 
wrong-heartedness, for it violates his Love — in the pro- 
cesses and in the end of his divine arran cement. When 
head and heart are both wrong from automatic or con- 
genital causes, there can be neither harmony nor sym- 
pathy in this sense, for both are violated, and it may be, 
not in the conscious sinfulness of the Self. In this lat- 
ter case he can have no harmony of action, or of thought 
or sympathy of Love ; yet the Solidarity of the family, 
the tribe, the race, are concerned in these correlations 
which bind moral causes to moral effects and the natural 



358 B. I. c. vii. § 22. 

and psychical causes to their effects, and all into a system 
of divine government, I. i. 32, 33, where Wisdom, Love, 
and Power in actualization is practical order — justice, 
always revealing enough to teach wisdom to the ignorant, 
and always concealing enough to humble pride, and place 
man on his meekness and humility, and to teach him 
that Divine Justice is something other than the measures 
of human vengeance, and, ever and forever, is inducing to 
further knowledge and more chastened Love, still aspir- 
ing, until by the action and reaction of the forces in 
nature and life, and the action and reaction of the forces 
woven into and intrinsic to the Body, the Soul and the 
Spirit returning to the creative concordance of the primal 
% image and likeness, "the day of everlasting brightness 
shall dawn, and the shadows of figures shall pass away." 



END OF BOOK FIRST. 



THE 

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